txhrary  of  t1\e  Cheolo^ical  ^tminaxy 

PRINCETON  •  NEW  JERSEY 


PRESENTED  BY 

Rufus  H.    LeFevre 

.S.  VJZ(o 


MAY  01  .1952 

CHRISTIAN  THEOLV 


A  Concise  and  Practical  View 
of  the  Cardinal  Doctrines  and 
Institutions  of  Christianity^^ 


7 

JONATHAN  WEAVER,  D.D. 

Bishop  of  the 
Church  of  the  United  Brethren  in  Christ 


"Let  the  word  of  Christ  dwell  in  you  richly  in  all  wisdom."— Pfl«/ 
"  But  the  word  of  the  Lord  shall  endure  Torever." — Peter 


MEMORIAL  EDITION 


DAYTON,  OHIO 

United  Brethren  Publishing  House 

1900 


Copyright,  1900.  by 

United  Brethren  Publishing  House 

W.  R.  Punk.,  Agent 

All  Rights  Reserved 


DEDICATION. 

^0  X\)Z  erijurcl?  o£  t!)e  ©niteli  ^tetljrcn  in  €fjri&t, 

vithin  whose  fellowship  I  have  lived  for  more  than  half  a  centv-iy, 
and  from  whom  I  have  received  so  many  favors,  and 
tokens  of  good  will  and  sympathy,  this  unpre- 
tending book  is  affectionately 
dedicated  by  the 

AUTHOR. 


I'iift 


PREFACE. 

It  is  a  source  of  encouragement  and  inspiration  that,  as  good  men  close 
their  well-spent  lives,  they  have  the  promise  that  their  works  shall  live  for  all 
the  ages  to  come.  "He  who  has  added  one  leaf  to  the  tree  of  humanity,  one 
blossom  to  its  wealth  of  bloom,  or  aught  to  its  harvest  of  fruit,  may  rely 
upon  the  eternal  law  that  neither  things  present,  nor  things  to  come,  can 
deprive  these  out-going  particles  of  their  immortality."  Ever  on  they  will 
flow  until  they  shall  mingle  with  the  "sea  of  glass"  which  is  before  the 
"throne  of  God  and  the  Lamb  in  heaven."  The  debt  of  gratitude  for  the 
good  that  comes  through  such  lives  can  never  be  paid. 

What  Bishop  Weaver  is,  and  what  he  has  done,  will  perpetually  enter  into 
the  lives  of  those  who  shall  come  after  him.  While  there  has  been  no  at- 
tempt to  put  into  literary  form  his  life-work,  all  that  he  writes  is  so  charac- 
teristic, so  like  himself,  that  each  new  production  is  a  contribution  to  the 
permanent  influence  of  his  unique  personality.  This  last  fruit  of  his  fertile 
pen  may  be  considered  the  supreme  literary  effort  of  his  long  and  busy  life. 
While  age  has  made  him  venerable,  it  has  not  in  any  degree  weakened  his 
mental  vigor,  nor  diminished  its  activity.  The  reader  will  find  it  to  be  a 
valuable  contribution,  both  of  knowledge  and  of  power,  to  the  subject  of 
Christian  theology.  The  work  abounds  with  a  richness  gathered  in  three- 
score eventful  years  of  active  research  in  the  great  field  of  Christian  thought. 
It  is  a  clear  setting  forth  of  biblical  truth,  rather  than  any  sectarian  form 
of  it.  Like  coins,  it  bears  the  stamp  of  the  age  and  brain  it  was  struck  in. 
The  doctrinal  statements  presented  are  chiefly  deduced  from  the  Revised 
Version,  which  gives  us  the  purest  form  of  the  text  thus  far  attainable  by 
the  best  criticism  and  scholarship.  The  book  is  also  characterized  by  that 
deeper  insight  into  the  truth  which  comes  from  an  inner  consciousness  of  its 
power,  revealed  by  the  Holy  Ghost  when  he  makes  it  the  word  of  life  to  the 
soul. 

There  is  no  field  of  thought  so  delightful  and  elevating  as  the  one  to  which 
the  reader  is  here  invited.  The  Scriptures  are  a  case  enclosing  one  precious 
jewel.  They  reveal  the  Christ,  the  study  of  whose  character  transforms  and 
transfigures  the  life  as  no  other  power  can  do.  A  man  will  be  made  after  the 
manner  of  his  thoughts.  If  these  are  employed  in  the  realm  of  exalted  great- 
ness his  soul  will  expand  until  it  reaches  the  dimensions  of  his  aspirations. 
If  he  ponders  over  low  and  inferior  subjects  he  will  never  rise  above  his 
theme,  for  as  a  man  "thinketh  in  his  heart,  so  is  he."  It  is  an  exalted  privi- 
lege to  "think  God's  thoughts  after  him."  Behind  the  curtain  of  nature  and 
the  play  of  forces  stands  an  unseen  Being  who  has  created  the  world,  pre- 
scribed the  laws  of  nature,  and  stamped  the  whole  with  his  thought.  The 
Bible  is  the  clear  expression  of  the  mind  or  thought  of  God  as  dimly  out- 
lined in  the  book  of  the  universe.  Between  these  two  revelations  there  is  no 
discord.  Theories  of  science  conflict  among  themselves ;  but  the  verdict  of 
the  ripest  scholarship  of  the  age  is  that  science  and  the  Scriptures  exhibit  a 
more  wonderful  harmony  as  the  world  advances. 

The  author  places  special  emphasis   upon   the  positive   side  of   revealed 


vi  PREFACE 

truth ;  a  positive  revelation  from  God,  as  the  only  infallible  rule  of  faith  and 
practice,  is  a  priceless  treasure.  The  church  is  the  custodian  of  these  sacred 
oracles.  In  this  day  when  skepticissm  is  so  rife,  and  when  men  who  pose  as 
Christian  teachers  seek  to  betray  the  church  with  theories  not  in  accord  with 
the  saving  truth  as  revealed  in  the  Word  of  God,  a  tremendous  obligation 
rests  upon  the  church  to  lift  aloft  the  light  of  truth  and  let  it  shine  out  clear 
and  strong,  its  rays  unbroken  by  the  film  of  doubt,  its  luster  undimmed  by 
irrational  criticism,  high  or  low. 

A  most  commendable  feature  of  this  work  is  its  conciseness  of  statement. 
The  great  doctrines  are  given  in  condensed  and  convenient  form.  We  are 
living  in  an  intensely  practical  age.  The  majority  of  men  will  not  take  time 
for  extensive  reading  in  any  line  of  study.  The  student  of  to-day  who  seeks 
help  in  the  study  of  the  Bible  wants  practical  facts,  not  theories  or  wild 
speculations.  This  work  admirably  meets  the  demand.  The  student  of  to-day 
also  requires  that  even  theology  be  written  in  a  lively  way.  Dullness  in  writing, 
or  telling  mankind  how  to  find  the  way  out  of  this  tangled  world,  ought  to  be 
branded  as  a  sin.  The  author  happily  meets  this  requirement.  Nothing  dull 
comes  from  his  pen.  He  not  only  sees  the  truth  clearly,  and  tells  it  plainly, 
but  there  is  a  refreshing  sprightliness  in  the  style,  which  infuses  it  with 
warmth  and  color  and  clothes  it  with  beauty. 

The  generous  reception  given  to  the  writings  of  the  Bishop,  and  his  promi- 
nence as  an  author,  are  guarantees  that  the  future  of  this  book  is  assured. 
Such  a  gift  to  the  church  and  to  the  world  is  a  fitting  climax  to  his  good  and 
useful  life. 

The  sunset  of  the  nineteenth  century  will  presage  with  added  glory  the 
coming  of  the  twentieth  because  Bishop  Weaver  lived,  thought,  and  wrote. 

H.  H.  FOUT. 


CONTENTS. 

Preface,         ...-----.         -y 

Contents,    ----------  vii 

Intkoduction,    ----------       xi 

CHAPTER  I. 
Theology,     ----------  i 

CHAPTER  n. 
The  Existence  of  God,         ---..--.9 

CHAPTER  III. 
The  Attributes  of  God,         -.-._--         21 

CHAPTER  IV. 
The  Divinity  of  Christ,      --------      33 

CHAPTER  V. 
Hypostatic  Union,  -  -     '     -  -         -  -  -  -  44 

CHAPTER  VI. 
The  Personality  and  Deity  of  the  Holy  Ghost,        -  -  -      49 

CHAPTER  VII. 
Influence  and  Office  of  the  ITot.y  Spirit,        -        -  -  -  57 

CHAPTER  VIII. 
The  Trinity, 63 

CHAPTER  IX. 
Man,  Origin  and  Fall,  ..----.  71 

CHAPTER  X. 

The  Free  Moral  Agency  of  Man,         .         .         -         ~         -         -      83 

vli 


viii  CONTENTS 

CHAPTER  XI. 

IMMOBTALITY  OF  THE  SoUL.  ---.,. 

CHAPTER   XII. 
The  Exkstence  of  Angels,  -  -  .  .  . 

CHAPTER  XIII. 
The  Pekso.nal  E.xiste.xce  and  Evil  I.\i-i,i:e.\ce  of  Devils, 

CHAPTER  XIV. 
Evidences  of  Christianity,        -  -  .  .  . 

CHAPTER  XV. 
The  Atonement,      -----... 

CHAPTER  XVI. 
Repentance,      -------- 

CHAPTER  XVII. 
Faith,  --------- 

CHAPTER  XVIII. 
Justification,  ------- 

CHAPTER  XIX. 
Regeneration,  ---.---. 

CHAPTER   XX. 

AUOITION — SONSIIIP,       ------- 

CHAPTER   XXI. 
Witness  of  the  Spirit — Assurance,         -  .  -  - 

CHAPTER  XXII. 

SaNCTU'RATION,  ------- 

CHAPTER    XXIII. 
Divine  Providence,  --..-.. 


90 


101 


100 


112 


131 


149 


156 


162 


170 


170 


180 


180 


197 


CONTENTS  ix 

CHAPTER  XXIV. 
Love  to  God,      ---------    205 

CHAPTER  XXV. 
Pbayeb,  ----------        212 

CHAPTER    XXVI. 
Reading  and  Studying  the  Scriptures,         -----    222 

CHAPTER   XXVII. 
Public  Woksiiip,      ---------        229 

CHAPTER   XXVIII. 
Chbistian  Benevolence,      --------    234 

CHAPTER  XXIX. 

The  Church, .         .         -        242 

CHAPTER  XXX. 
Baptism,  -  -  -  -  -  -  -  -  -  -    248 

CHAPTER    XXXI. 
The  Lord's  Supper,  --------        262 

CHAPTER    XXXn. 
The  Sabbath,      -        -         -  -  -----    268 

CHAPTER   XXXIII. 
The  Intermediate  State.        -  .       -  -  -  -  -  -        278 

CHAPTER   XXXIV. 
The  Resurrection  of  the  Dead,  ------    289 

CHAPTER  XXXV. 
Future  General  Judgment,      -        -  -  -  -  -  -        299 

CHAPTER  XXXVT. 
Future  State  of  the  Righteous,  ..-.--    306 


X  CONTENTS 

CHAPTER   XXXVII. 

Future  State  of  the  Wicked,  -  -  -  -        312 

CHAPTER  XXXVIII. 

Hades  (Hell), 321 

CHAPTER  XXXIX. 

Church  Government,      --------         327 

CHAPTER  XL. 

The  Ministry,  ---------    337 

CHAPTER  XLI. 

Written  Creeds — Disciplines,         ------        352 

CHAPTER   XLI  I. 
Husbands  and  Wives,  ..--..--    3G0 

CHAPTER  XLI II. 
Parents  and  Children,         ..-----        365 

CHAPTER  XLIV. 
Civil  Government,      ---------    370 

Index,  ----------        377 


INTRODUCTION. 

The  two  principal  sources  of  theology  are  nature  and  revelation.  NaturaV 
theology  has  its  field,  but  when  compared  with  revealed  theology  it  is  as  the 
early  dawn  to  high  noonday.  In  natural  theology  we  find  evidences  of  the 
existence  of  an  intelligent  first  cause — evidences  of  knowledge,  wisdom,  power, 
and  goodness.  But  it  is  only  when  viewed  in  the  light  of  revealed  theology 
that  we  can  arrive  at  anything  clear  and  satisfactory.  Dr.  Miley  says, 
"Many  of  the  deeper  truths  of  Christianity  could  never  be  discovered  simply 
in  the  light  of  nature.  No  truths  of  theology  are  so  clearly  given  therein  as 
in  the  Scriptures."  The  fact  that  God  in  his  infinite  goodness  has  given  us  a 
revelation  of  divine  things,  is  in  itself  sufficient  evidence  of  its  necessity. 

The  wisest  men  of  all  the  ages,  after  the  most  diligent  and  patient  investi- 
gation, unaided  by  revelation,  failed  to  arrive  at  any  satisfactory  conclusions 
concerning  the  fatherhood  of  God,  the  love  of  God,  or  a  universal  providence. 
Neither  did  they  realize  their  moral  and  individual  responsibility  to  God,  nor 
how  to  worship  him  aright.  Christian  theology  is  aided  in  its  development 
from  the  realm  of  nature,  and  from  other  sources,  but  revelation  is  the  main 
source. 

There  is  no  real  conflict  between  true  science  and  theology.  When  scien- 
tists shall  understand  theology  better,  and  theologians  .shall  understand  science 
better,  they  will  see  the  most  beautiful  harmony  between  the  two.  Some 
things  are  pressed  into  the  field  of  science  which  do  not  properly  belong 
there ;  they  are  only  theories  and  speculations,  without  any  real  fact  as  a 
basis.  True  science,  while  it  should  always  be  made  subordinate  to  revela- 
tion, is  not  out  of  harmony  with  it.  "In  true  religion,"  says  Dr.  White, 
"truth  is  first  and  supreme.  Truth,  exact,  well-defined,  and  correlated,  should 
be  the  object  of  the  theologian  as  well  as  the  scientist,  both  in  the  matters  of 
nature  and  the  records  of  Scripture.  When  this  rule  is  thoroughly  adopted 
and  followed  there  will  be  no  warfare  between  science  and  theology."  While 
it  is  not  claimed  that  too  much  attention  is  given  to  the  sciences,  it  is  to  be 
feared  that  too  little  attention  is  devoted  to  revelation.  It  is  ofifensive  to  the 
pride  of  human  reason  to  be  required  to  yield  to  anything  superhuman.  "Men 
who  have  been  educated  under  the  light  of  revelation,  and  who  have  access 
to  the  discoveries  there  made,  may  pursue  and  improve  these  discoveries,  and 
then  securely  boast  of  what  mighty  things  they  can  do  by  the  strength  of  their 
own  reason  and  penetration."  Paul  was  a  learned  man,  and  doubtless  knew 
something  about  the  poets  and  philosophers  of  the  pagan  world ;  nevertheless 
he  says,  "The  world  by  wisdom  knew  not  God"  (I.  Cor.  1:21).  The  poets 
and  philosophers  did  know  something  about  God,  or  the  gods,  but  the  wisest 
and  best  among  them  did  not  know  God  as  he  is  made  known  by  revelation. 
Human  learning  and  philosophy  have  done  their  utmost  to  recover  mankind 
from  idolatry  and  polytheism,  but  have  utterly  failed.  They  have  failed  in 
"instructing  mankind  in  the  right  knowledge  and  worship  of  the  only  true 
God." 

These  observations  are  not  made  with  the  view  of  detracting  one  iota  from 
human  reason  and  philosophy,  but  to  show  that,  unaided  by  revelation,  they 
have  failed,  and  must  continue  to  fail  to  bring  to  mankind  that  knowledge  of 
divine  things  which  it  is  necessary  to  know,  and  which  from  his  own  intuitions 

xi 


xii  INTRODUCTION 

he  deeires  to  know.  Human  reason  and  philosophy  falter  and  tremble  on  the 
very  threshold  of  the  invisible.  Pagan  philosophers  would  sometimes  talk 
about  God,  and  then  about  the  gods.  Sometimes  they  seemed  to  believe  in  the 
immortality  of  the  soul  and  then  again  leave  it  in  doubt.  They  often  rea- 
soned well  concerning  a  future  state,  but  would  affirm  nothing.  Between 
their  lives  you  could  always  find  that  cheerless  "if." 

Dr.  Leland  says,  "It  having  appeared  by  experience,  after  a  long  trial,  that 
human  wisdom  and  reason,  if  left  to  itself,  was  insufficient  to  recover  and  re- 
form mankind,  it  pleased  God  in  his  great  goodness  to  grant  a  revelation  from 
heaven,  which  was  designed  to  be  published  to  the  heathen  nations."  He 
also  says,  "If  we  have  now  the  knowledge  of  the  only  true  God,  if  not  only 
men  of  great  learning  and  deep  speculation,  but  thousands  of  the  people  in 
Christian  nations  have  a  juster  notion  of  God,  of  his  providence,  and  of  the 
worship  that  is  due  to  him,  in  opposition  to  all  idolatry  and  polytheism,  than 
ever  the  wise  men  and  philosophers  among  the  pagans  had,  to  what  can  this 
so  properly  be  ascribed  as  to  the  light  of  divine  revelation  which  shineth 
among  us?"  But  for  the  light  and  benefit  of  a  divine  revelation  the  pre- 
sumption iSi  that  we  should  be  wandering  in  the  mazes  of  error  and  supersti- 
tion. If  such  men  as  Socrates,  Plato,  Cicero,  and  their  coadjutors  "were 
at  so  great  a  loss  in  what  related  to  the  knowledge  and  worship  of  the  only 
true  God,"  from  what  source  have  we  reason  to  think  such  knowledge  would 
come? 

Nature  is  a  source  of  theology,  but  without  the  light  of  revelation  thrown 
upon  it,  it  furnishes  no  certain  knowledge  of  God,  of  providence,  and  of  the 
worship  of  the  only  true  God.  Neither  does  it  furnish  any  certain  knowledge 
of  the  origin  and  future  destiny  of  mankind.  Questions  which  deeply  con- 
cern the  human  mind  are  all  left  in  the  realm  of  doubt.  But  under  the  light 
of  divine  revelation  nature  furnishes  many  beautiful  and  helpful  lessons  con- 
cerning the  knowledge,  wisdom,  power,  and  benevolence  of  God. 

The  study  of  Christian  theology  is  not  only  instructive,  but  elevating  and 
delightful.  No  subject  in  all  the  range  of  human  thought  is  to  be  compared 
to  it.  As  a  science,  it  rises  above  all  other  sciences,  and  is,  when  properly 
understood,  the  basis  of  all  science.  "Theology  proper,"  says  Dr.  Pope,  "is 
the  doctrine  concerning  God,"  while  Christian  theology  is  "the  science  of  God 
and  divine  things,  or  religion,  as  based  upon  the  revelation  made  to  mankind 
in  Jesus  Christ  and  systematized  within  the  Christian  church." 

In  studying  theology  we  are  brought  into  companionship  with  the  purest 
and  best  minds  of  all  the  ages.  We  enter  into  companionship,  and,  if  we 
will,  into  fellowship  with  Jesus  Christ.  We  travel  with  him  from  place  to 
place  during  the  time  of  his  ministry  on  earth.  We  listen  to  his  Sermon  on 
the  Mount ;  sit  at  .Jacob's  well  and  hear  that  wonderful  discourse  delivered 
to  the  woman  of  Samaria  ;  we  are  with  him  in  the  home  of  Martha  and  Mary, 
and  go  with  them  to  the  grave  of  Lazarus  and  hear  hira  when  he  commands 
Death  to  give  up  his  victim  ;  we  are  with  him  on  the  Mount  of  Transfigura- 
tion, and  witness  a  scene  never  to  be  forgotten — heaven  and  earth  brought  in 
touch  with  ench  other.  Descending  from  the  mount,  we  listen  to  his  parables, 
and  witness  his  miracles — the  deaf  are  made  to  hear,  the  blind  to  see,  the 
lame  to  walk,  and  all  manner  of  diseases  are  cured.  With  peculiar  delight 
we  listen  to  his  words  concerning  the  fatherhood  and  love  of  God.  Then  we 
are  with  him  in  the  Garden  of  Gothsemane,  and  as  he  stands  hefore  Pilate. 
We  go  to  Calvary,  to  see  him  nailed  to  the  cross,  and  hear  his  seven  utter- 
ances during  the  six  hours  of  his  indescribable  suffering.  Then  we  go  with 
Joseph  and  Nicodemus  and  see  his  wounded  body  laid  in  the  tomb.    On  the 


INTRODUCTION  xiii 

morning  of  the  third  day  we  go  back  to  the  tomb,  and  lo !  the  tomb  is  empty, 
and  we  confront  an  angel,  who  tells  us  he  is  not  there,  but  is  risen  from  the 
dead.  Forty  days  afterward  we  go  with  him  over  against  Bethany,  and  see 
him  as  he  ascends  to  heaven.  In  like  manner  we  travel  about  with 
patriarchs,  prophets,  and  apostles,  and  finally  go  with  John  to  Patmos,  and 
catch  some  glimpses  of  what  there  is  beyond  this  world.  What  study  can  be 
more  delightful  and  of  deeper  interest  than  that  of  Christian  theology?  espe- 
cially since  we  find  in  it  what  we  cannot  find  elsewhere,  and  realize  that  it 
meets  a  want  in  the  soul  which  human  reason  and  philosophy  never  have  satis- 
fied, and  never  can. 

In  the  preparation  of  this  book  the  author  has  not  attempted  to  produce 
anything  new  or  elaborate.  There  is  a  field  for  scholastic,  polemic,  and  sys- 
tematic theology,  but  although  this  is  fairly  well  supplied,  there  is  a  broad  field 
demanding  more  of  the  positive — the  plain  truth  stated  in  clear  and  positive 
form.  Dr.  Ralston  says :  "While  in  all  the  various  branches  pertaining  to 
mere  physical  and  intellectual  sciences  the  master-minds  of  the  age  have  gone 
forth  in  active  and  energetic  search  of  improved  methods  of  rendering  these 
studies  pleasing  and  easy,  it  is  remarkable  that  in  theology,  the  greatest  and 
most  important  of  all  sciences,  so  little  effort  has  been'made  in  this  direction. 
The  science  of  divinity  is  a  sublime  system  of  positive  truth,  and  should  be 
set  forth  in  an  easy,  natural,  and  connected  form." 

It  is  a  fact  that  a  large  per  cent,  of  ministers,  and  a  still  larger  per  cent,  of 
church  people,  are  not  in  condition  to  enter  successfully  upon  the  study  of 
polemic,  scholastic,  or  systematic  theology.  They  have  not,  and  will  not  have 
the  advantage  of  intellectual  culture  such  as  is  necessary  to  enter  upon  such 
a  course  of  study.  The  present  needs  of  the  church  are  to  be  considered,  not 
what  they  have  been  in  the  past,  nor  what  they  may  be  in  the  future.  Both 
the  church  and  the  world  must  be  taken  as  they  are,  not  at  what  they  ought 
to  be.  He  is  a  philosopher  who  will  take  things  as  they  are,  and,  as  far  as 
consistent,  adapt  himself  to  them,  and  then  try  to  make  them  better.  There 
does  not  appear  to  be  any  lack  of  theories  and  speculations,  but  there  is  a 
lack  of  the  positive.  The  pulpit  should  deal  more  largely  in  the  positive  and 
more  sparingly  in  theories  and  speculations.  There  is  no  substitute  for  the 
plain  simple  truths  of  the  gospel  of  Christ.  It  was  the  aim  of  the  author  to 
present,  in  a  connected  form,  the  cardinal  doctrines  of  Christian  theology. 
He  offers  no  apology  for  the  liberal  use  he  has  made  of  the  Holy  Scriptures. 
While  he  has  consulted  many  authors  on  the  several  doctrines  considered,  his 
purpose  was  to  make  the  Scriptures  the  standard  of  proof  and  appeal. 

We  are  living  in  an  active  and  aggressive  age.  Everything  is  moving 
rapidly,  and  men  are  in  too  great  haste  to  read  or  listen  to  critical  and 
elaborate  arguments  for  or  against  anything.  The  demand  is  for  the  positive, 
the  plain,  simple  truth.  Skepticism  in  its  multiplied  forms  was  never  in  a 
more  confused  condition  than  at  this  time.  Its  votaries,  as  if  by  common 
consent,  are  seeking  refuge  in  the  delapidated  fortress  of  agnosticism.  If  the 
church  of  the  living  God  will  stand  firmly  and  uncompromisingly  by  the  great 
fundamental  truths  of  the  gospel  of  Jesus  Christ,  and  if  the  living  ministry 
will  deliver  those  truths  in  demonstration  of  the  Spirit,  there  is  good  reason 
to  believe  that  in  the  very  near  future  the  church  will  reap  such  a  harvest  as 
never  before. 

With  no  small  degree  of  timidity,  and  with  many  misgivings,  the  author 
submits  his  unpretentious  book  to  the  friends  of  Christianity,  trusting  that 
it  may  be  helpful  to  all  who  will  take  time  to  read  and  examine  its  contents. 


CHRISTIAN   THEOLOGY 

CHAPTER  I. 

THEOLOGY. 

In  entering  upon  the  study  of  any  science  it  is  necessary 
that  the  student  have  fixed  in  his  mind  a  clear  and  distinct  un- 
derstanding of  the  meaning  and  scope  of  what  he  is  about  to 
study.  Tlieology  is  a  science,  and  as  such  it  is  the  broadest  and 
most  comprehensive  of  all,  because  it  not  only  touches  but  in- 
cludes all  the  sciences.  To  find  its  origin  we  must  go  back  of 
all  created  things,  back  of  all  ages  known  to  men  or  angels. 
God  is  the  foundation  of  all  theology.  Christian  theology  is 
built  upon  this  rock,  and  relies  upon  revelation  for  its  facts, 
especially  upon  that  which  relates  to  Jesus  Christ.  "He  is  the 
supreme  teacher  both,  of  theology  and  religion ;  they  are  united 
in  him." 

There  are  many  truths  which  relate  to  science  which  are  ex- 
ceedingly interesting  and  profitable  to  mankind.  "But  the 
grandest  truths  in  the  great  encyclopedia  of  physics  sink  into 
comparative  insignificance  when  brought  into  comparison  with 
the  truth  of  Scripture."  In  this  short  chapter  we  desire  to  sub- 
mit in  several  forms,  not  wholly  original,  the  wonderful  science 
of  Christian  theology.  It  is  not  proposed  to  discuss  any  one 
point  of  doctrine  in  particular,  but  to  so  present  the  different 
branches  of  theology  as  to  assist  the  reader  in  forming  some 
conceptions  of  its  vastness.  In  submitting  these  divisions  and 
subdivisions  of  the  subject  we  shall  follow  the  general  plan 
laid  down  by  some  of  the  most  learned  and  able  theologians  that 
have  ever  written  upon  it. 


2  CHRISTIAN  THEOLOGY 

The  term  "theology"  comes  from  ee6i,  God,  and  xdyot  doc- 
trine; the  doctrine  of  God  and  divine  things.  The  word,  or 
term,  first  occurred  in  Plato  and  Aristotle,  who  understood  by 
it,  not  the  doctrine  of  the  true  God,  but  the  doctrine  concerning 
the  Greek  gods.  The  Greek  Christians  used  the  term  yvijott 
(knowledge)  when  they  wished  to  designate  any  deep  philo- 
sophical truths  of  religion.  The  term  "theology"  does  not  occur 
in  the  New  Testament.  It  came  into  use  in  the  third  and  fourth 
centuries,  especially  by  such  of  the  Christian  fathers  as  defined 
the  doctrine  of  the  deity  of  the  Logos.  In  this  sense  John  the 
Evangelist  and  Gregory  of  Nazianzus  were  termed  "theo- 
logians." About  this  time,  namely  the  third  and  fourth  cen- 
turies, the  term  "theology"  was  applied  specifically  to  the  doc- 
trine of  the  Trinity.  "In  this  century  its  application  was  wid- 
ened by  Theodoret,  who  used  the  term  to  denote  the  whole  circle 
of  theoretical  instruction  in  religion;  and  finally,  Abelard, 
through  his  'Theologia  Christiana/  gave  the  word  that  com- 
prehensive signification  it  still  bears,  as  expressive  not  only  of 
a  theoretical  but  also  a  practical  exposition  of  religious  truth. 
The  word  'divinity'  is  sometimes  used  to  denote  the  same  thing 
as  theology."  Dr.  Pope  defines  theology  thus:  "God  is  the 
source  and  the  subject  and  the  end  of  theology.  The  stricter 
and  earlier  uses  of  the  word  limited  it  to  the  doctrine  of  the 
triune  God  and  his  attributes.  But  in  modern  usage  it  includes 
the  whole  compass  of  the  science  of  religion,  or  the  relations 
of  all  things  to  God."  Dr.  Hodge  says,  "Theology,  therefore, 
is  the  exhibition  of  the  facts  of  Scripture  in  their  proper  order 
and  relation  with  the  principles  or  general  truths  involved  in 
the  facts  themselves,  and  which  pervade  and  harmonize  the 
whole."  These  definitions  cover  substantially  the  whole  field 
of  Christian  theology.  The  two  great  sources  of  Christian  the- 
ology are  nature  and  revelation.  From  the  light  of  nature  and 
our  own  consciousness  we  learn  something  about  God  and  of 


THEOLOGY  3 

our  own  individual  responsibility.  But  many  of  the  deeper 
truths  of  Christianity  could  never  be  discovered  simply  by  the 
light  of  nature. 

The  term  "theology"  is  variously  used  by  theologians  to  desig- 
nate the  several  branches  of  doctrine,  or  Scripture  truths,  and 
the  several  ways  in  which  these  truths  are  presented.  We  can 
do  but  little  more  than  name  and  define  some  of  the  principal 
terms  used  in  designating  these  several  branches.  The  field  of 
Christian  theology  is  so  vast  that  no  one  can  discuss  all  its  parts. 
The  "science  of  God  and  divine  things"  opens  up  a  line  of 
thought  which  will  doubtless  occupy  the  mind  through  all  the 
eternities. 

Natural  Theology.  This  is  an  interesting  and  instructive 
branch  of  the  science  of  theology  which  treats  of  divine  things. 
It  treats  of  the  being,  attributes,  and  will  of  God  as  manifest 
in  the  various  phenomena  in  nature.  Natural  theology  opens 
the  great  book  of  the  universe,  and  finds  on  every  page  evidences 
of  the  existence  of  God,  and  to  some  extent  the  attributes  and 
character  of  God.  "The  heavens  declare  the  glory  of  God,  and 
the  firmament  sheweth  his  handiwork."  Natural  theology 
treats  mainly  of  what  is  made  manifest  in  the  works  of  nature. 
It  teaches  us  especially  to  reason  from  effect  to  cause.  No 
thinking  man,  that  "considers  the  heavens"  in  their  vastness 
and  glory,  will  ventur*  to  say  that  there  are  no  marks  of  design 
to  be  seen  in  the  universe.  The  ancient  skeptics  found  nothing 
to  set  up  against  the  evidences  of  design.  The  wisdom  and  skill 
manifest  in  the  contrivance  of  the  material  universe  force  the 
mind  to  admit  that  there  are  at  least  some  marks  of  design.  If, 
therefore,  we  find  in  nature  any  evidences  of  design,  it  estab- 
lishes the  fact  of  a  designer.  This  is  the  rock  upon  which  nat- 
ural theology  rests.  From  the  various  phenomena  in  nature 
we  may  reason  a  posteriori^  and  prove  the  existence  of  a  wise, 


4  CHRISTIAN  THEOLOGY 

benevolent,  and  powerful  God.  This  is  the  province  of  natural 
theology. 

Polemic  Theology.  This  term  was  first  used  by  Friedman 
Beehmann,  a  Jena  theologian  of  the  seventeenth  century,  who 
wrote  a  book  under  the  title  of  "Theologia  Polemica."  Po- 
lemic theology  treats  mainly  of  disputed  points  in  a  critical 
manner ;  "taking  up  the  different  or  erroneous  views  that  have 
been  advanced  respecting  them,  and  refuting  them  either  by 
logical  argument  or  by  an  exposure  of  them  by  a  true  critical 
exposition  of  such  texts  of  Scripture  as  bear  upon  the  contro- 
verted points." 

Positive  Theology.  This  treats  more  directly  of  what  may  be 
regarded  as  the  fundamental  doctrines  of  Christianity.  It  ap- 
peals directly  and  mainly  to  the  Word  of  God  and  the  testi- 
monies of  the  fathers,  the  decrees  of  councils,  etc.,  to  settle  dis- 
puted points  of  doctrine  without  so  much  circumlocution.  In 
this  it  differs  widely  from  polemics.  Polemics  deal  largely  in 
negatives,  communicating  truth  by  revealing  absurdities.  Posi- 
tive theology  aims  to  convey  the  truth  to  the  mind  upon  its  own 
merits,  "without  the  intervention  of  any  doubtful  media."  It 
seeks  "to  condense  as  much  as  possible  and  to  bring  the  con- 
stellation of  Bible  doctrines  within  the  field  of  vision  from  every 
standpoint  in  the  activities  of  life  and  the  gradations  of  intelli- 
gence." While  we  would  not  reject  all  polemics,  we  neverthe- 
less believe  that  the  direct  mode  is  the  better  way  of  dealing 
with  the  great  doctrines  of  the  Bible.  Jesus  Christ,  the  greatest 
teacher  the  world  ever  knew,  dealt  sparingly  in  the  negatives; 
the  same  is  true  of  the  apostles.  They  taught  what  they  be- 
lieved, and  believed  what  they  taught.  The  pulpit  is  never  so 
strong  and  forceful  as  when  it  deals  in  the  positives  of  Christian 
theology. 

Scholastic  Theology.  This  is  "that  species  of  divinity  which 
clears  and  discusses  questions  by  reason  and  argument."     In 


THEOLOGY  5 

this  it  is  the  opposite  of  positive  theology.  It  is  a  laborious  way 
of  reaching  the  truth,  and  can  only  be  adopted  by  a  few  per- 
sons. In  this  practical  age  it  is  falling  far  behind,  and  is  much 
less  regarded  than  formerly.  "This  form  of  school  divinity," 
says  Professor  Henderson,  *^is  now  fallen  into  contempt,  and  is 
scarcely  regarded  anywhere,  but  in  some  of  the  universities, 
where  they  are  still  by  their  character  obliged  to  teach  it." 

Systematic  Theology.  This  implies  and  includes  a  methodic- 
ally arranged  form  of  the  great  truths  and  precepts  of  Chris- 
tianity. By  such  an  arrangement  the  student  in  theology  will 
be  better  able  to  study  and  comprehend  the  cardinal  truths  of  re- 
vealed religion.  The  doctrines  of  Christianity  form  a  com- 
plete system — a  perfect  chain,  reaching  through  all  ages, 
adapted  to  all  people,  and  including  time  and  eternity.  Viewed 
in  the  light  of  a  complete  system,  the  student  in  theology  will 
be  able  to  see  the  truths  "in  their  natural  connection,  and  thus 
to  perceive  both  the  natural  dependence  of  the  parts  and  the 
symmetry  of  the  whole." 

Pastoral  Theology.  This  is  that  department  of  theological 
science  which  relates  to  the  practical  duties  of  the  ministerial 
office.  It  combines  in  the  sacred  office  the  idea  of  watchman, 
shepherd,  and  evangelist.  Its  importance  arises  from  the  very 
nature  of  the  case — "the  personal  application  of  the  pulpit  min- 
istry to  the  proper  individualities  of  the  people."  ]^o  branch 
of  Christianity  should  be  studied  with  greater  care  than  this. 

To  these  might  be  added  exegetical,  biblical,  dogmatic,  and 
historical  theology;  but  these  cover  substantially  the  same 
ground,  and  are  largely  included  in  the  several  branches  named. 
Dr.  Pope  sums  up  the  whole  science  of  Christian  theology  thus : 
"(1)  That  God  is  the  sole  teacher  of  the  things  concerning  him- 
self ;  he  alone  who  gave  the  faculty  and  instinct  can  respond  to 
it.  (2)  That  the  essence  of  theology  is  the  practical  knowledge 
of  God  as  revealed  in  his  Son  through  his  Spirit.     (3)  That 


6  CHRISTIAN  THEOLOGY 

the  study  can  be  successfully  carried  on  only  in  the  spirit  of 
reverence  and  devotion.  All  is  concerning  God,  and  comes  from 
God,  and  leads  to  God." 

It  should  not  be  considered  an  objection  to  the  Holy  Scrip- 
tures, because  no  such  systematic  arrangement  may  be  found  in 
them.  "Holy  Writ  is  given  us  that  it  may  be  used  by  us  for  our 
spiritual  instruction  and  improvement;  reason  is  given  us  to 
enable  us  to  make  the  proper  use  of  both  the  temporal  and  spir- 
itual benefits  which  God  has  seen  meet  to  bestow.  We  are,  then, 
at  liberty — nay,  it  is  our  duty — to  arrange  the  doctrine  of  Holy 
Writ  in  such  a  way  as  may  prove  most  useful  in  assisting  us  both 
to  understand  and  to  retain  it." 

In  the  providence  of  God,  learned  and  devout  men  have  been 
raised  up  who  have  devoted  many  years  to  studying  and  arrang- 
ing the  great  truths  of  Christianity  into  a  system,  so  that  the 
student  in  theology,  while  he  must  always  cling  closely  to  the 
Word  of  God,  is  materially  aided  in  his  study  of  the  great  doc- 
trines of  the  Bible  by  this  systematic  arrangement. 

It  may  still  be  a  little  more  comprehensive  to  consider  this 
subject  in  a  somewhat  different  light.  Our  object  is,  as  much  as 
possible,  to  get  before  the  mind  of  the  student  what  is  implied 
and  included  in  the  science  of  theology.  In  the  analysis  of  the- 
ology as  given  by  Dr.  Henderson,  the  whole  system  has  been 
divided  into  four  parts,  namely,  exegetical,  systematic,  histor- 
ical, and  pastoral.  We  give  this  because  we  have  not  seen  any- 
thing better : 

I.    Exegetical  Theology. 

This  department  romprehends,  1.  Bihliral  Introduction,  which  treats  of 
the  nRe.  oriirin,  coiittMits.  and  character  of  the  sacred  writings.  2.  Biblical 
Criticism,  distinguished  into  (1)  Verbal  Criticism,  which  relates  to  the 
integrity  of  the  original  text;  (2)  Higher  Criticism,  which  examines  the 
authenticity  of  the  several  books;  (3)  Biblical  Interpretation,  or  Hcrma- 
ntutica;  (4)  Biblical  Exposition,  or  Exegesis. 


THEOLOGY  T 

II.    Systematic  Theology. 

This  department  comprehends,  1,  Theoretical  Theology,  or  Dogmatics,  dis- 
tinguished into  (1)  Biblical,  which  draws  its  system  exclusively  from  the 
Scriptures;  (2)  Ecclesiastical,  which  exhibits  systematically  the  doctrines 
of  a  church;  (3)  Polemic,  which  undertakes  to  refute  false  exhibitions  on 
the  spot;  (4)  Apologetic,  which  is  the  defense  and  confirmation  of  Chris- 
tianity in  general.  2.  Practical  Theology,  or  Christian  Ethics,  which  system- 
atically applies  the  Christian  rules  of  duty  to  (1)  the  Internal  Affections 
and  Motives;  (2)  the  Visible  Actions  of  Mankind.  3.  Didactic  Theolo- 
gy. This  further  distinction  arises  from  the  mode  in  which  Systematic  The- 
ology is  taught,  which  may  be  (1)  Scientific,  which  puts  in  requisition  all 
the  aids  of  learning;  (2)  Popular,  which  leaves  out  of  view  all  that  cannot 
be  apprehended  without  learned  attainments. 

III.   Historical  Theology. 

This  department  comprehends,  1.  The  General  History  of  Religion  among 
mankind.     2.    The   History  of  the  Christian   Religion,   or  Church   History. 

3.  History  of  Doctrines  (including  Patristic,  or  the  writings  of  the  Fathers). 

4.  History  of  Creeds  and  Denominations.     5.   Antiquities,  Jewish  and  Chris- 
tian, of  Archaeology.    6.    Theological  literature,  of  Bibliography, 

IV.    Pastoral  Theology. 

This  department  comprehends,  1.  Sacred  Rhetoric,  which  is  divided  into 
(1)  Homiletics,  or  the  preparation  for  the  Pulpit;  (2)  Catachetics,  or  the 
Instruction  of  the  young.  2.  Pastoral  Duties,  including  (1)  Officia,  Charac- 
ter, and  Habits;  (2)  Forms  of  Worship  and  Devotion.  3.  Ecclesiastical 
Discipline,  or  Law,  which  is  (1)  General,  or  common  to  all  Christian  de- 
nominations;  (2)    Special,  or  belonging  peculiarly  to  his  own. 

The  whole  circle  of  theological  learning  is  fully  included  in 
the  foregoing  arrangement.  In  magnitude  and  grandeur  no 
science  is  to  be  compared  with  that  of  theology — "the  subject 
God  and  man,  eternal  life,  eternal  death." 

God  and  man.  The  doctrines  which  relate  to  God,  as  ar- 
ranged by  Dr.  Kalston,  include  (1)  "the  existence  of  God,  (2) 
the  attributes  of  God,  (3)  the  divinity  of  Christ,  (4)  the  per- 
sonality and  divinity  of  the  Holy  Ghost,  (5)  the  Holy  Trinity, 
(6)  the  creation,  (7)  divine  providence.  The  doctrines  relating 
to  man  are  (1)  the  primeval  state  of  man,  (2)  the  fall  of  man, 
(3)  the  effect  of  the  fall — depravity,  (4)  the  moral  agency  of 
man,  (5)  the  final  destiny  of  man." 

The  Holy  Scriptures,  with  such  helps  as  we  may  be  able  to 


8  CHRISTIAN  THEOLOGY 

obtain,  should  be  studied  with  great  care,  praying  the  while  that 
the  Holy  Spirit  may  lead  us  into  all  truth.  Truth,  which  is  "a 
principle  of  eternal  verity,  inherent  in  God,"  and  revealed  in 
his  Word,  is  what  we  must  seek  for.  This  is  the  living  soul  of 
Christian  theology. 


CHAPTER  II. 

THE  EXISTENCE  OF  GOD. 

All  nations,  even  from  the  remotest  antiquity,  have  believed 
in  the  existence  of  God.  Through  all  the  revolutions  of  successive 
ages  this  idea  was  never  wholly  lost.  This  belief  forms  the  foun- 
dation of  all  religions,  whether  natural  or  revealed.  Eliminate 
this  idea  from  the  human  mind,  and  there  would  be  no  religion 
at  all.  If  there  is  no  being  in  the  universe  superior  to  ourselves, 
then  there  is  no  object  of  worship,  and  if  there  is  no  object  of 
worship,  there  can  be  no  such  thing  as  religion.  Religion  and 
worship  mutually  imply  each  other.  Neither  can  exist  without 
the  other.  With  this  sublime  idea  the  first  sentence  of  the  Holy 
Bible  opens,  ''In  the  beginning  God  created  the  heaven  and  the 
earth."  According  to  the  learned  Dr.  Adam  Clarke,  the  term 
*'God,"  from  the  Hebrew  Elohim,  is  traced  back  to  the  Arabic 
root  Alalia.  This  not  only  implies  a  supreme  being,  but  that  he 
is  good,  and  the  only  proper  object  of  worship.  In  Latin  the 
word  God  is  Deus,  and  in  Greek  Theos,  which  signify  supreme 
being.  In  all  languages  the  term  "God"  implies  and  includes  the 
idea  of  worship.  All  nations,  therefore,  that  worship,  in  what- 
ever form,  must  believe  in  a  being  superior  to  themselves ;  and 
as  all  nations  in  all  the  ages  have  worshiped,  we  conclude  that 
all  nations  believe  in  the  existence  of  God.  The  universal  idea 
or  belief  in  the  existence  of  some  being  superior  to  man  is  an 
unanswerable  argument  in  favor  of  theism.  Whence  this  idea  ? 
If  it  be  said  that  it  is  traditional,  the  force  of  the  argument  is 
not  weakened.  Man  is  not  eternal.  There  must  have  been  a 
first  man.  Whence  did  he  obtain  this  idea  ?  It  cannot  be 
attributed  to  the  light  of  revelation,  for  the  idea  obtains 
among  the  lowest  heathen  nations  on  earth — nations  and  peoples 

9 


10  CHRISTIAN  THEOLOGY 

upon  whom  not  a  ray  of  the  light  of  revelation  has  ever  fallen. 
Whence  did  they  derive  this  idea  ?  Dr.  Miley  says :  "Religion 
is  as  widespread  as  the  human  family,  and  pervades  the  history 
of  the  race.  But  religion  carries  with  it  some  form  of  the  idea 
of  God  or  of  some  order  of  supernatural  existence."  It  must 'be 
so,  else  there  would  be  no  religion.  But  religion  in  some  form 
or  other  is  universal,  and  therefore  the  idea  of  some  form  of 
supernatural  existence  must  be  universal.  !N^o  matter  how  we 
may  account  for  the  origin  of  man,  the  fact  remains  that  wher- 
ever he  is  found  upon  the  face  of  the  earth  the  idea  of  the  ex- 
istence of  some  supernatural  being  or  beings  prevails.  No  mat- 
ter what  they  worship,  whether  it  is  wood  or  stone,  there  is  some- 
thing more  present  in  their  thought  than  the  visible  object  they 
worship. 

Again  we  ask.  Whence  this  universal  idea  of  the  existence  of 
some  being  or  beings  superior  to  man  ?  Since  it  cannot  be 
affirmed  that  it  came  by  tradition  or  revelation,  the  only  remain- 
ing answer  is  that  it  is  intuitive.  It  inheres  in  the  very  nature 
of  man.  He  cannot  get  away  from  himself.  His  own  conscious- 
ness abides  with  him.  Dr.  Miley  says :  ''The  idea  of  God  as  a 
sense  or  conviction  of  his  existence  is  a  product  of  the  intuitive 
faculty.  There  is  an  intuitive  faculty  of  the  mind — the  faculty 
of  immediate  insight  into  truth."  If  it  could  be  proved  beyond 
all  doubt  that  there  are  nations  and  tribes  of  men  who  have  no 
religion  at  all — tliat  do  not  worship  anything, — it  would  bear 
against  this  intuitive  idea  of  God.  But  such  a  nation  or  tribe  is 
yet  to  bo  found.  The  idea  of  the  existence  of  some  being  or 
beings  superior  to  man  is  universal,  and  hence  intuitive. 

The  liistory  of  all  past  ages,  together  with  the  facts  of  the 
present  age,  shows  beyond  all  reasonable  doubt  that  man  is  con- 
stitutionally religious.  How  else  can  we  account  for  the  uni- 
versal disposition  to  worship?  If  man  had  no  intuition  of  the 
existence  of  a  being  superior  to  himself,  he  would  not  worship 


THE  EXISTENCE  OF  GOD  11 

at  all.  From  whatever  source  he  derived  his  existence  he  derived 
this  intuition.  If  God  created  man,  as  the  Bible  affirms,  then 
we  have  a  solution  of  this  problem.  But  if  there  is  no  God,  and 
man  came  from  no  one  knows  where,  the  problem  remains 
unsolved. 

"If  atheism  is  true,  then  man  is  out  of  harmony  with  truth." 
This  is  an  anomaly,  and  how  are  we  to  account  for  it  ?  Atheism 
says  there  is  no  God — no  supernatural  first  cause ;  but  man  has 
within  him  the  intuitive  conviction  that  there  is  a  God,  and  this 
conviction  is  as  universal  as  the  family  of  man.  If  man  is  the 
offspring  of  chance,  or  if  he  is  evolved  from  some  lower  order  of 
being,  it  is  strange  indeed  that  he  should  be  so  completely  "out 
of  harmony  with  truth."  It  would  seem  most  reasonable  that 
whatever  caused  him  to  exist  would  impress  upon  his  nature  the 
truth.  But  if  atheism  is  true,  then  that  which  caused  man  to 
be  is  untrustworthy,  for  it  impressed  upon  his  consciousness  the 
conviction  that  there  is  a  God — some  being  or  beings  superior 
to  himself.  But  turning  from  atheism  to  theism,  we  find  an 
easy  solution  of  this  problem.  God  created  man  and  impressed 
upon  his  immortal  nature  the  idea  of  himself,  so  that  man,  wher- 
ever you  find  him,  is  not  out  of  harmony  with  truth,  but  out  of 
harmony  with  atheism. 

Arguments  in  proof  of  the  divine  existence  may  be  gathered 
from  every  nook  and  corner  of  the  material  universe,  but  the 
fact  of  this  universal  intuitive  conviction  ought  to  settle  the 
question  beyond  all  doubt. 

Our  general  idea  of  God  is  well  expressed  in  the  following 
language:  "God,  that  infinitely  great,  intelligent,  and  free 
being;  of  perfect  goodness,  wisdom,  and  power;  transcend- 
ently  glorious  in  holiness;  who  made  the  universe,  and  con- 
tinues to  support  it,  as  well  as  to  govern  and  direct  it  by  his 
providence  and  law." 

A  few  other  definitions  may  be  added.     Martensen  gives  a 


12  CHRISTIAN  THEOLOGY 

definition  wiiich  i)r.  Hodge  thinks  cannot  be  surpassed,  "God 
is  a  spirit,  infinite,  eternal,  and  unchangeable  in  his  wisdom,, 
power,  holiness,  justice,  goodness,  and  truth."  Dr.  Miley  de- 
fines it  thus,  "God  is  an  eternal  personal  being,  of  absolute 
knowledge,  power,  and  goodness/' 

Mr.  Rothe,  that  great  thinker  of  Germanv,  says,  "It  is 
an  incomparably  great  thing  to  aflirm  the  existence  of  God." 
Modern  atheistic  philosophy  has  made  it  more  reasonable  to 
make  this  affirmation.  Facts  are  stubborn  things  against  which 
to  contend.  Marks  of  design  and  workmanship  are  so  clearly 
manifest  in  the  multiplied  contrivances  in  the  material  universe 
that  skeptics  find  no  argument  to  set  up  against  them,  and  do  not 
so  boldly  affirm  that  there  is  no  God.  They  have  taken  shelter 
under  the  thin  covering  of  agnosticism,  and  say,  ^'We  do  not 
know."  There  lies  before  me  a  book.  It  is  neatly  bound,  I 
open  it  and  find  letters  put  together  forming  words,  and  words 
put  together  forming  sentences.  I  notice  also  commas,  colons, 
semicolons,  and  periods.  Everything  about  it  seems  to  be  in 
order.  Whence  this  book  ?  Was  it  made  ?  Did  somebody  put 
it  together  ?  The  agnostic  says,  "I  do  not  know."  But  no  man 
of  common  sense  would  accept  such  an  answer  as  satisfactory. 
The  material  universe  is  a  book  with  unnumbered  marks  of 
design  and  workmanship.  Was  it  made  ?  Did  some  one  arrange 
its  different  parts  and  set  them  in  motion  ?  The  agnostic  says, 
*'I  do  not  know."  The  know-nothingism  of  the  great  body  of 
skeptics  to-day  is  the  surest  evidence  of  the  weakness  of  their 
cause.  Driven  from  the  field  of  downright  atheism  by  the  great 
army  of  facts  so  apparent  in  the  material  universe,  against 
which  they  have  no  argument,  they  seek  shelter  in  the  dilapi- 
dated castle  of  ignorance,  "I  do  not  know." 

To  prove  the  existence  of  a  God  such  as  the  Bible  represents, 
it  is  only  necessary  to  admit  the  existence  of  cause  and  effect, 
and  their  proper  relation  to  each  other.     It  must  be  conceded 


THE  EXISTENCE  OF  GOD  13 

that  the  cause  is  equal  to  the  effect.  "No  attribute,  power,  or 
quality  can  reside  in  the  effect  superior  to  the  single  or  aggregate 
properties  of  the  cause."  The  material  universe  in  all  its  mil- 
lions of  parts,  stands  before  us  as  the  effect  of  some  cause,  and 
the  cause  must  be  equal  to  the  effect.  All  right  reason  stands 
ready  to  affirm  this. 

Furthermore,  wherever  we  see  evidences  of  design  we  must 
admit  the  pre-existence  of  a  designer.  It  is  not  supposable  that 
the  complete  adaptation  of  one  thing  to  another  is  the  result  of 
chance ;  nor  is  it  possible  to  suppose  that  nothing  produced 
something.  Something  must  have  always  existed,  else  we  have 
an  effect  without  a  cause,  which  is  impossible.  There  are  but 
two  primary  substances  in  the  universe  known  to  philosophers ; 
these  are  matter  and  mind.  iNTow,  whichever  of  these  existed 
first  must  be  the  cause  of  the  other.  Which  is  the  greater,  mat- 
ter or  mind  ?  If  mind  is  superior  to  matter,  then  mind  must 
have  produced  matter.  If  matter  produced  mind,  then  we  have 
an  effect  vastly  greater  than  the  cause. 

If  it  be  assumed  that  matter  is  eternal,  then  how  shall  we 
account  for  the  production  of  life  ?  So  far  as  we  know,  life 
proceeds  from  life,  and  from  nothing  else.  If  inert  matter 
under  any  circumstances  produced  life,  these  same  elements  and 
forces  must  still  remain  as  properties  of  matter,  and  like  re- 
sults would  follow.  But  such  is  not  the  fact.  At  the  very 
threshold  of  this  theory  rests  the  far-reaching  and  unanswered 
question,  Can  that  which  is  mutable  be  eternal  ?  All  matter  is 
mutable,  subject  to  change,  and  hence  in  the  nature  of  things 
cannot  be  eternal.  God  only  is  immutable,  and  he  only  is  eter- 
nal. He  is  from  everlasting  to  everlasting;  the  first  cause 
of  all  that  is.  "That  which  is  a  first  cause  is  imcaused.  There 
is  nothing  back  of  a  first,"  and  that  first  is  eternal.  If  matter 
is  eternal,  then  it  is  first  cause.  But  matter  is  mutable,  and 
therefore  cannot  be  eternal. 


14  CHRISTIAN  THEOLOGY 

The  idea  of  spontaneous  generation  is  contrary  to  all  philo- 
sophical uniformitarianism.  We  see  everything  around  which 
has  life,  vegetable  or  animal,  deriving  existence  in  a  manner 
which  ought  forever  to  silence  the  advocates  of  spontaneous  gen- 
eration. Are  plants  and  trees  produced  without  seeds  or  scions  ? 
Do  animals  grow  on  trees,  and  men  spring  up  out  of  the  ground  ? 
No.  "Plant  produces  plant,  tree  produces  tree,  animals  spring 
from  animals,  and  man  from  man."  With  these  facts  before  us 
we  can  arrive  at  but  one  conclusion,  which  is  this,  "There  must 
have  been  a  first  plant  which  did  not  spring  from  a  pre-existing 
plant;  and  there  must  have  been  a  first  pair  of  human  beings 
who  were  not  begotten  by  any  previously  existing  human  be- 
ings." The  only  logical  conclusion  that  we  can  reach  is  this: 
There  must  have  been  a  Creator  who  existed  before  all  created 
things,  for  in  no  other  way  can  we  account  for  the  origin  of  man 
or  the  production  of  life  in  any  form. 

"The  plain  argument,"  says  Maclaurin,  in  his  "An  Account 
of  Sir  Isaac  Newton's  Philosophy,"  "for  the  existence  of  the 
Deity,  obvious  to  all,  and  carrying  irresistible  conviction  with 
it,  is  from  the  evident  contrivance  and  fitness  of  things  for 
one  another  which  we  meet  throughout  all  parts  of  the  universe. 
There  is  no  need  of  nice  or  subtle  reasonings  in  this  matter ;  a 
manifest  contrivance  immediately  suggests  a  contriver.  It 
strikes  us  like  a  sensation ;  and  artful  reasoning  against  it  may 
puzzle  us,  but  it  is  without  shaking  our  belief." 

An  Arab  was  asked  how  he  knew  there  was  a  God.  "How 
do  I  know,"  he  asked,  "whether  a  camel  or  a  man  passed  ray 
tent  last  night  ?  I  know  by  the  footprints."  Whoever  will  take 
time  to  consider  the  evidences  of  the  divine  existence,  as  mani- 
fest in  the  contrivances,  order,  and  complete  fitness  of  things 
throughout  all  parts  of  the  universe,  must  conclude  that  a  wise, 
intelligent,  and  benevolent  being  devised  and  arranged  it  all. 

Cicero  said  that  he  would  as  soon  believe  that  every  line  of  the 


TEE  EXISTENCE  OF  GOD  15 

"Iliad"  of  Homer  was  written  bj  shaking  letters  together  in  a 
bag  as  that  this  universe  arose  out  of  blind  chance.  Can  it  be 
that  all  the  planets  came  whirling  into  their  places  without  the 
existence  of  an  intelligent  first  cause  ?  "The  moon  revolves 
around  our  earth ;  the  earth,  with  its  associate  planets,  revolves 
around  the  sun.  The  sun,  with  all  its  circling  planets,  moons, 
and  asteroids,  is  rushing  along  upon  a  still  mightier  orbit, 
thirty-three  millions  of  miles  in  a  year,  in  a  revolution  which 
it  takes  eighteen  thousand  years  to  accomplish.  All  the  infinite 
host  of  heaven  is  grouped  into  clusters  and  systems  that  revolve 
orbit  within  orbit,  and  world  around  world,  until  a  firmament 
of  millions  of  suns  is  balanced  by  another  as  great,  and  all  go 
sweeping  together  around  some  mightier  center." 

The  mind  is  awe-stricken  as  the  facts  of  science  flash  upon  it. 
Think  of  this  earth  apparently  at  rest,  and  yet  it  is  carrying  us 
eastward  at  the  rate  of  a  thousand  miles  an  hour,  and  is  being 
whirled  about  the  sun  at  the  rate  of  nineteen  thousand  miles  an 
hour ;  and  the  sun  himself,  whose  size  is  so  great  that  our  earth  is 
only  a  pigmy  by  his  side,  is  moving  at  the  rate  of  three  thousand 
miles  a  minute.  Then  it  is  to  be  remembered  that  all  these 
vast  worlds  and  systems  of  worlds  are  held  in  their  "eternal 
grooves  without  variation"  by  two  opposing  forces,  so  evenly  bal- 
anced that  neither  appears  greater  than  the  other.  These  are 
the  centripetal,  which  draws  toward  some  greater  body,  and 
the  centrifugal,  which  repels  from  the  center.  All  this  contriv- 
ance, and  this  complete  adjustment  and  adaptation  of  one  thing 
to  another  are  facts  which  cannot  be  set  aside,  for  they  are 
clearly  manifest  in  the  material  universe. 

Let  any  thinking  man  contemplate  what  the  result  would  be 
if  one  of  those  mighty  worlds,  such  as  Jupiter,  should  be  throAvn 
from  its  "eternal  groove."  In  a  moment  all  worlds  would  be 
thrown  into  wild  confusion,  and  as  if  maddened  by  such  mis- 
hap, would  dash  against  each  other  until  they  all  would  be 


16  CHRISTIAN  THEOLOGY 

broken  into  fragments.  But  no  such  catastrophe  has  occurred. 
For  ages  untold  each  world  has  kept  within  its  o\vn  groove.  Can 
all  this  be  attributed  to  the  caprice  of  chance  ?  If  there  be  no 
God,  no  intelligent  First  Cause,  then  all  this  harmonious  ar- 
rangement, all  this  complete  adaptation  of  one  thing  to  another, 
is,  and  of  necessity  must  be,  the  offspring  of  nothing.  Reason, 
philosophy,  and  all  true  science  revolt  against  such  an  incon- 
ceivable theory.  In  whatever  direction  we  turn  our  eyes  or  di- 
rect our  thought  we  are  greeted  with  unmistakable  evidences  of 
wisdom,  power,  benevolence,  and  design.  But  notwithstanding 
these  and  in  spite  of  these,  "the  fool  hath  said  in  his  heart,  there 
is  no  God."  We  see  evidences  of  design,  but  no  designer;  a 
creation,  but  no  creator ;  a  universe,  but  no  God.  We  are  chil- 
dren, but  have  no  father.  Whence  we  are,  and  whither  bound, 
we  know  not.     Fatherless,  homeless,  hopeless ! 

How  reasonable  and  comforting  the  belief  of  the  Christian, 
that  "In  the  beginning  God  created  the  heaven  and  the  earth" ; 
that  this  God  is  infinitely  great,  intelligent,  of  perfect  wisdom, 
power,  and  goodness.  All  things  were  made  by  him  and  for 
him,  for  he  was  before  all  things.  "The  invisible  things  of 
him  from  the  creation  of  the  world  are  clearly  seen,  being  un- 
derstood by  the  things  that  are  made."  Nature,  philosophy, 
revelation,  and  our  own  consciousness,  all  certify  that  there  is 
a  God  of  infinite  wisdom,  power,  and  goodness.  We  intuitively 
feel  that  there  is  a  being  superior  to  ourselves.  We  cannot  get 
away  from  this  conviction.  No  matter  what  conceptions  we  may 
have  of  that  being,  the  fact  abides  in  our  own  consciousness. 
This  sentiment  obtains  among  all  the  nations  and  peoples  of  the 
earth.  Whence  this  universal  conviction  ?  The  old  philoso- 
phers, while  they  held  strange  views  concerning  the  gods,  never 
seemed  to  doubt  the  fact  of  their  existence.  Men  to-day  who 
reason,  or  attempt  to  reason  against  the  existence  of  God,  are 
but  trying  to  quiet  this  inner  consciousness.     It  is  a  battle  be- 


THE  EXISTENCE  OF  GOD  17 

tween  their  will  and  their  convictions.  Joseph  Cook  says,  "Con- 
science is  the  voice  of  God."  If  it  be  not  so,  whence  this  voice  ? 
Mr.  Anselm  says,  "The  idea  of  God  in  the  mind  of  man  is  the 
one  unanswerable  evidence  of  the  existence  of  God."  If  there 
is  no  being  superior  to  man,  whence  this  feeling  of  dependence, 
this  sense  of  obligation,  this  conviction  of  right  and  wrong  ?  Do 
not  these  all  point  to  a  higher  power?  ]^o  matter  what  the 
standard  of  right  and  wrong  may  be  among  the  different  nations 
and  peoples  of  the  earth,  the  fact  remains  that  these  convictions 
are  universal,  and  can  only  be  accounted  for  by  a  belief  in  the 
existence  of  God. 

If  it  be  assumed  that  all  things  come  into  existence  by  the 
combined  action  of  certain  laws  and  forces,  we  are  still  at  sea. 
If  it  could  be  demonstrated  beyond  all  doubt  that  the  universe, 
by  these  laws  and  forces,  were  evolved  from  one  single  atom, 
the  question  would  then  be.  Whence  these  laws  and  forces  ?  and 
whence  that  atom  ?  An  atom  is  something,  and  so  are  laws  and 
forces.  Were  these  evolved  from  nothing  ?  If  they  were,  then 
nothing  is  something.  That  which  evolves  is,  and  of  necessity 
must  be,  something.  No  matter  what  the  assumption  of  evo- 
lutionists and  skeptical  scientists  may  be,  they  cannot  establish 
as  a  fact  that  the  universe  was  evolved  from  nothing.  Some- 
thing must  be  eternal,  and  that  something  is  the  first  cause  of 
all  created  things.  What  was  that  first  something?  Was  it 
mind  or  matter  ?  If  we  say  matter,  then  we  must  account  for 
the  production  of  life.  Professor  Huxley,  notwithstanding  his 
evolution  theories,  says,  "The  present  state  of  knowledge  fur- 
nishes us  with  no  link  between  the  living  and  not  living." 
Tyndall  is  compelled  to  say,  "I  affirm  that  no  shred  of  trust- 
worthy experimental  testimony  exists  to  prove  that  life  in  our 
day  has  ever  appeared  independently  of  antecedent  life." 
Henry  Drummond,  in  his  "Katural  Law  in  the  Spiritual 
World,"  says,  "It  is  now  recognized  on  every  hand  that  life  can 


18  CHRISTIAN  THEOLOGY 

only  come  from  the  touch  of  life."  This  is  no  far-fetched  dec- 
laration. It  is  in  perfect  harmony  with  the  manner  in  which  we 
see  everything  around  us  deriving  existence.  Back  of  all  laws 
and  forces;  back  of  all  animal  and  vegetable  life;  back  of 
everything  else  we  must  find  life.  The  eternal  God  is  that  life. 
Back  of  this  we  cannot  go.  Aside  from  this  we  can  give  no  in- 
telligent account  of  the  origin  of  matter,  nor  of  the  existence  of 
life.  We  search  in  vain  for  an  adequate  cause  to  produce  either 
matter  or  life  outside  of  this  sublime  declaration,  "In  the  begin- 
ning God  created  the  heaven  and  the  earth,  and  all  that  in  them 
is,  visible  and  invisible ;  and  he  sustains,  protects,  and  governs 
these  with  gracious  regard  for  the  welfare  of  man,  to  the  glory 
of-  his  name."  Here  is  solid  rock,  upon  which  we  may  stand 
secure. 

Arguments  in  proof  of  the  existence  of  God  may  be  drawn 
from  the  Scriptures:  (1)  The  exact  fulfillment  of  prophecies. 
An  astronomer  may  predict  an  eclipse  of  the  sun  or  moon 
many  years  in  advance  of  its  occurrence,  but  this  differs  widely 
from  prophecy.  The  time  of  an  eclipse  is  based  on  the  most 
certain  data — fixed  laws.  It  would  be  a  miracle  if  it  did  not 
occur  at  the  exact  time  predicted.  Not  so  with  prophecy.  It 
has  no  data — no  fixed  law  by  which  it  is  or  can  be  determined. 
!Xone  but  an  infinite  mind  can  foretell  future  events  which  are 
contingent  upon  human  agency.  (2)  Miracles,  like  prophecy, 
are  proofs  conclusive  of  supernatural  power.  A  miracle  is  not 
performed  by  the  operation  of  any  fixed  law,  but  in  a  manner 
different  from  the  regular  method  of  providence,  by  the  power 
of  God  himself.  (3)  Unity  of  the  Holy  Scriptures.  The  Bible 
contains  sixty-six  books,  written  by  about  forty  different  per- 
Bons,  during  a  period  of  sixteen  hundred  years,  "yet  one  aim, 
without  consultation  or  preconcert  on  the  part  of  the  writers, 
pervades  the  Scriptures  from  beginning  to  end.  Unity  under 
such  peculiar  circumstances  would  be  impossible  except  on  the 


THE  EXISTENCE  OF  GOB  19 

supposition  oi  one  dictating  Author  using  inspired  men  as  his 
amanuenses ;  therefore,  this  Book  of  books  can  be  accounted  for 
only  by  assuming  the  existence  of  God  as  a  sufficient  cause." 
(4)  The  remarkable  preservation  of  the  Scriptures  through  so 
many  ages  is  evidence  of  the  supervision  of  a  wise  and  gracious 
Providence.  (5)  The  complete  adaptation  of  the  sacred  Scrip- 
tures to  the  needs  and  wants  of  mankind  is  a  standing  proof  that 
the  author  is  divine.  N'o  class  of  uninspired  men,  scattered 
through  sixteen  centuries,  could  write  such  a  book.  But  these 
facts  will  be  more  fully  considered  in  connection  with  the  evi- 
dences of  Christianity. 

A  creation  without  a  Creator ;  a  design  without  a  Designer ; 
a  stupendous  universe  without  a  God,  are  thoughts  which  fill  the 
heart  with  sadness  and  gloom.  Launched  from  some  unknown 
shore,  sailing  amid  storms  and  breakers,  we  know  not  whither, 
brings  but  poor  comfort  to  voyagers.  The  human  mind  is  in 
endless  protest  against  all  theories  and  speculations  which  would 
divorce  God  from  the  universe.  But  turning  from  these  cold 
and  cheerless  thoughts,  how  delightful  and  comforting  to  look 
up  with  confidence  and  say,  "Our  Father,  which  art  in  heaven." 
Gurnall  says,  "This  little  word  'Father,'  lisped  by  faith  in 
prayer,  exceeds  the  eloquence  of  Demosthenes,  Cicero,  and  all 
the  famous  speakers  in  the  world."  "Our  Father,"  says  Dr. 
Barrows,  "is  the  ultimate  address  of  humanity  to  God.  All 
knowledge  which  the  sons  of  men  shall  gather  in  the  cycled  times 
cannot  add  to  it  a  single  letter  or  change  to  sweeter  melody  its 
enchanting  syllables." 

All  who  believe  in  the  existence  of  God,  Father  Almighty, 
and  in  the  doctrine  of  a  universal  providence,  as  revealed  in 
the  sacred  Scriptures  and  manifest  in  the  realm  of  nature  have 
solid  rock  upon  which  to  stand,  while  atheism,  agnosticism, 
and  all  forms  of  skepticism  leave  us  in  mid-ocean  without  chart 
or  compass,    Launched  from  some  unknown  shore  and  destined 


20  CHRISTIAN  THEOLOGY 

we  know  not  where,  brings  neither  comfort  nor  satisfaction  to 
that  something  within  which  we  call  consciousness.  An  old 
Greek  being  asked  how  he  did,  replied,  "I  am  plodding  on 
toward  immortality."  Such  is  the  intuitive  aspiration  of  every 
soul  not  benumbed  and  crushed  by  the  stubbornness  of  a  de- 
praved will.  To  a  mind  unbiased  and  unimpaired  by  the  de- 
ceitfulness  of  sin,  the  idea  of  existence  is  desirable.  Who  wants 
to  cease  to  be?  Every  impulse  of  the  human  soul  protests 
against  the  theory  of  non-existence.  But  if  there  be  no  God, 
nothing  better  than  annihilation  awaits  us.  Who  wants  "to 
sleep — perchance  to  dream,"  forever  and  ever  ? 


CHAPTER  III. 

THE  ATTRIBUTES  OF  GOD. 

By  the  attributes  of  God  we  are  to  understand  the  several 
qualities  and  perfections  of  the  divine  nature.  Our  knowledge 
of  the  divine  essence  is  necessarily  very  limited.  All  we  can 
know  of  his  perfection  we  learn  from  what  he  has  been  pleased 
to  reveal  to  us  in  nature  and  in  his  Word.  And  even  with  this 
help  we  can  only  know  in  part.  God  is  incomprehensibly  and 
incomparably  great. 

The  attributes  of  God  have  been  disting-uished  into  negative 
and  positive,  absolute  and  relative,  natural  and  moral,  com- 
municable and  incommunicable,  internal  and  external.  A  more 
recent  classification  places  the  divine  perfections  in  the  follow- 
ing order :  -primary,  essential,  natural,  moral,  and  consummate. 
All  these  divisions  may  be  quite  clear  and  satisfactory  in  the 
minds  of  those  who  made  them,  but  to  most  readers  they  will 
appear  somewhat  arbitrary  and  unnecessary. 

Theologians  differ  so  widely  in  their  classifications  of  the  at- 
tributes that  we  are  left  in  doubt  as  to  which  or  whether  either  is 
correct.  Dr.  Hodge  accepts  the  classification  as  given  in  the 
Westminster  Catechism.  He  does  not  commend  it  as  the  very 
best,  but  as  having  some  advantages  over  others,  especially  in 
its  simplicity.  Dr.  Pope  gives  a  classification  differing  some- 
what from  the  one  Dr.  Hodge  accepts.  Dr.  Cocker  gives  a  classi- 
fication different  from  Dr.  Pope.  Dr.  Miley  objects  to  all  three, 
and  divides  into  what  he  calls  predicables  and  attributes.  He 
thinks  that  some  of  the  perfections  of  the  divine  nature  are 
called  attributes  when  in  fact  they  are  predicables,  such  as  spi**- 
ituality,  eternity,  and  immutability.    But  whether  we  call  them 


22  CHRISTIAN  THEOLOGY 

predicables  or  attributes,  they  all  inhere  in  each  other,  and 
neither  is  before  the  other.  All  the  perfections  of  the  Almighty 
are  eternal,  so  that  neither  proceeds  from  the  other. 

There  rises  above  all  arbitrary  classifications  of  his  attributes 
this  sublime  truth,  ''The  eternal  God  is  one  God,"  and  all  his 
perfections,  whether  they  be  named  predicahles  or  attributes, 
inhere  in  this  one  divine  being,  and  operate  in  the  most  perfect 
harmony  with  each  other.  When,  therefore,  we  speak  of  the 
attributes  separately,  we  are  not  to  be  understood  as  teaching 
that  the  divine  nature  is  divided  into  separate  parts,  but  that 
all  inhere  in  one  essence.  We  should  seek  to  know  as  much  of 
God  as  we  can,  without  going  into  the  realm  of  doubt  or  specula- 
tion. One  fact  concerning  God  is  worth  more  to  the  human  soul 
than  a  thousand  speculative  theories. 

In  this  brief  review  of  the  perfections  of  the  Almighty,  we 
can  do  little  more  than  name  and  define  the  attributes  as  we  find 
them  set  forth  here  and  there  in  the  sacred  Scriptures : 

1.  Unity.  This  denotes  that  there  is  but  one  God — one  self- 
existent  being.  A  firm  belief  in  the  unity  of  God  is  essential 
to  all  true  and  acceptable  worship.  To  suppose  two  or  more 
eternal,  self-existent,  separate,  and  independent  beings  would 
not  only  be  absurd,  but  virtually  destroy  all  reverence  and  devo- 
tion in  worship.  The  Scriptures  are  very  explicit  on  this  point. 
"Hear,  O  Israel:  the  Lord  our  God  is  one  Lord"  (Deut.  6:  4). 
"The  Lord  he  is  God ;  there  is  none  else  beside  him"  (Deut.  4: 
35).  "There  is  no  God  else  Reside  we  .  .  .  I  am  God,  and  there 
is  none  else"  (Isa.  45:  21,  22).  "There  is  no  God  but  one" 
(L  Cor.  8:4).  "One  God  and  Father  of  all"  (Eph.  4:6). 
"Yet  to  us  there  is  one  God"  (I.  Cor.  8:  6).  When  we  reject 
the  doctrine  of  the  divine  unity,  we  are  in  danger  of  falling  into 
the  fatal  error  of  the  heathen,  who  "changed  the  glory  of  the 
uncorruptible  God  into  an  image  made  like  to  corruptible  man, 
and  to  birds,  and  fourfooted  beasts,  and  creeping  things." 


THE  ATTRIBUTES  OF  GOD  23 

2.  Eternity.  God  alone  is  eternal.  Three  facts  are  to  be 
considered:  (1)  God  is;  (2)  God  ever  has  been;  (3)  God  ever 
will  be.  These  facts  fix  in  the  mind  that  there  is  with  God  a 
mode  of  being  entirely  different  from  our  own ;  that  all  that  is, 
or  has  been,  or  will  be,  is  a  part  of  his  serene  and  ever-present 
consciousness ;  that  God  is  to  what  we  call  time  that  which  he  is 
to  space ;  that  he  who  inhabits  immensity  also  and  equally  in- 
habits eternity.  With  him  there  is  no  past,  no  future.  He 
''dwelleth  in  an  eternal  now."  But  do  the  Scriptures,  the  in- 
spired word  of  God,  affirm  this  doctrine  ?  Let  God  by  his  own 
spirit  speak  to  us.  "And  thy  years  shall  have  no  end"  (Ps. 
102 :  27).  "Even  from  everlasting  to  everlasting  thou  art  God" 
(Ps.  90:  2).  "Whose  goings  forth  are  from  of  old,  from  ever- 
lasting" (Micah  5 :  2).  "The  eternal  God  is  thy  dwelling  place, 
and  underneath  are  the  everlasting  arms"  (Deut.  33:27). 
''Who  only  hath  immortality"  (I.  Tim.  6:16).  "Now  unto  the 
King  eternal,  incorruptible,  invisible,  the  only  God,  he  honour 
and  glory  for  ever  and  ever.  Amen"  (I.  Tim.  1:  17).  "Hast 
thou  not  known  ?  hast  thou  not  heard  ?  the  everlasting  God,  the 
Lord,  the  Creator  of  the  ends  of  the  earth,  fainteth  not,  neither 
is  weary"  (Isa.  40:28).  "For  thus  saith  the  high  and  lofty 
One  that  inhabiteth  eternity"  (Isa.  57:  15). 

God  alone  is  eternal.  In  vain  we  may  try  to  grasp  the  tre- 
mendous thought — He  always  was.  Our  very  thought  tires 
and  faints  in  its  effort  to  comprehend  its  vastness.  We  can  do 
no  better  than  to  unite  with  the  pious  psalmist  and  reverently 
exclaim,  "Blessed  be  the  Lord  God  of  Israel  from  everlasting  to 
everlasting." 

3.  Spirituality.  "God  is  a  Spirit"  (John  4:24).  "N"ow 
the  Lord  is  that  Spirit"  (11.  Cor.  3:  17).  However  incompre- 
hensible to  us  the  spirituality  of  God  may  be,  it  is  nevertheless 
an  essential  attribute  of  the  divine  essence.  We  can  analyze 
material  things,  but  cannot  analyze  pure  spirit.     The  eternal 


24  CHRISTIAN  THEOLOGY 

existence  of  an  infinite,  personal  spirit  is  the  only  theory  of 
religions  belief  adapted  to  the  condition  of  man  as  an  account- 
able but  dependent  moral  agent.  We  may  form  some  concep- 
tion of  the  Spirit,  but  we  cannot  comprehend  it.  ''God  is  a 
Spirit,"  without  body  or  parts;  invisible,  indivisible,  but  a 
real  essence.  Watson  says :  "He  is  spirit,  not  body ;  mind, 
not  matter.  He  is  pure  spirit,  unconnected  even  with  bodily 
form  or  organs."  God  being  a  spirit,  we  can  understand  why 
all  acceptable  worship  must  be  spiritual.  Paul  understood  the 
nature  of  true  worship  when  he  said,  ''I  will  pray  with  the 
spirit,  and  I  will  pray  with  the  understanding  also :  I  will  sing 
with  the  spirit,  and  I  will  sing  with  the  understanding  also." 
Jesus  said,  "God  is  a  Spirit :  and  they  that  worship  him  must 
worship  him  in  spirit  and  in  truth"  (John  4:  24).  "This,"  says, 
a  learned  theologian,  "is  one  of  the  first,  the  greatest,  the  most 
sublime,  and  necessary  truths  in  the  compass  of  nature !  There 
is  one  God,  the  cause  of  all  things,  the  fountain  of  all  perfec- 
tion, without  parts  or  dimensions,  for  he  is  eternal,  filling  the 
heavens  and  the  earth,  pervading,  governing,  and  upholding  all 
things,  for  he  is  an  infinite  spirit." 

4.  Omniscience.  God  is  infinite  in  knowledge.  "But  all 
things  are  naked  and  laid  open  before  the  eyes  of  him  with 
whom  we  have  to  do"  (Heb.  4:  13).  "Saith  the  Lord,  who  mak- 
eth  these  things  known  from  the  beginning  of  the  world"  (Acts 
15:  18).  "For  the  Lord  searcheth  all  hearts,  and  understand- 
eth  all  the  imaginations  of  the  thoughts"  (I.  Chr.  28:9). 
"Great  is  our  Lord,  and  mighty  in  power;  his  understanding 
is  infinite"  (Ps.  147:  5).  "Even  the  darkness  hideth  not  from 
thee,  but  the  night  shineth  as  the  day :  the  darkness  and  the  light 
are  both  alike  to  thee"  (Ps.  139 :  12).  "O  the  depth  of  the  riches 
both  of  the  wisdom  and  the  knowledge  of  God !  how  unsearch- 
able are  his  judgements  and  his  ways  past  tracing  out"  (Rom. 
11:33).     The  Scriptures  abound  with  references  to  the  om- 


THE  ATTRIBUTES  OF  GOD  25 

niscience  of  the  Almighty.  The  whole  realm  of  nature,  with, 
its  ten  thousand  contrivances  and  adaptations,  unites  in  pro- 
claiming the  wisdom  and  knowledge  of  God.  To  a  Christian 
this  is  a  most  pleasing  reflection,  but  to  the  unsaved  it  is  an 
alarming  thought.  The  psalmist  was  overwhelmed  with  the 
thought  when  he  said,  "Thou  knowest  my  downsitting  and  mine 
uprising,  thou  understandest  my  thought  afar  off.  .  .  .  For 
there  is  not  a  word  in  my  tongue,  but,  lo,  O  Lord,  thou  knowest 
it  altogether.  .  .  .  Such  knowledge  is  too  wonderful  for 
me;   it  is  high,  I  cannot  attain  unto  it"  (Ps.  139 :  2-6). 

We  must  discriminate  between  the  power  to  know  and  knowl- 
edge itself.  They  do  not  mutually  imply  each  other.  God's 
knowledge  is  absolute.  It  can  neither  be  increased  nor  dimin- 
ished. It  is  eternally  perfect.  The  past  and  future  are  as 
clearly  seen  and  as  fully  known  to  him  as  the  present.  All 
things  in  heaven,  in  the  earth,  and  in  all  the  worlds  are  naked 
and  opened  unto  him.  "The  darkness  and  light  are  both  alike 
unto  him/'  This  knowledge  belongs  to  God  alone,  and  cannot 
be  communicated  to  any  creature.  God  alone  is  all-wise.  "He 
knows  all,  and  all  things,  independently,  distinctly,  infallibly, 
and  eternally." 

5.  Omnipresence.  God  is  a  spirit,  and  is  therefore  essen- 
tially present  everywhere.  The  universal  presence  of  God  is 
clearly  set  forth  in  the  Holy  Scriptures,  as  may  be  seen  from 
the  following  passage,  "Whither  shall  I  go  from  thy  spirit  ?  or 
whither  shall  I  flee  from  thy  presence  ?  If  I  ascend  up  into 
heaven  thou  art  there :  if  I  make  my  bed  in  Sheol,  behold,  thou 
art  there.  If  I  take  the  wings  of  the  morning  and  dwell  in  the 
uttermost  parts  of  the  sea ;  even  there  shall  thy  hand  lead  me, 
and  thy  right  hand  shall  hold  me"  (Ps.  139  :  7-10).  "The  eyes 
of  the  Lord  are  in  every  place,  keeping  watch  upon  the  evil  and 
the  good"  (Prov.  15:3).  "Can  any  hide  himself  in  secret 
places  that  I  shall  not  see  him?  saith  the  Lord.     Do  not  I  fill 


26  CHRISTIAN  THEOLOGY 

heaven  and  earth  ?  saith  the  Lord"  ( Jer.  23  :  24).  "The  fulness 
of  him  that  filleth  all  in  all"  (Eph.  1:  23).  ''Thou  art  a  God 
that  seest"  (Gen.  16 :  13).  "And  lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world"  (Matt.  28  :  20). 

The  thought  that  God  is  everywhere  present,  beholding  the 
evil  and  the  good,  ought  to  fill  all  hearts  with  awe  and  holy  fear. 
"Thou  God  seest  me."  This  is  a  solemn  and  yet  glorious  truth. 
To  the  wicked  it  is  a  fearful  truth ;  but  to  all  sincere  Christiana 
it  is  a  delightful  truth.  In  prayer,  afflictions,  troubles,  and 
temptations,  the  Christian  may  be  comforted  in  the  thought  that 
his  Heavenly  Father  sees  and  knows  all  things — where  he  is, 
what  he  is,  and  what  he  needs.  A  universal  presence  is  essential 
to  the  divine  character.  Without  it  he  would  not  be  God,  and 
therefore  could  not  govern  the  universe.  "At  every  step,"  says 
Mr.  Gilfillan,  "we  feel  ourselves  God-inclosed,  God-filled,  and 
God-breathing  men ;  with  a  spiritual  presence  lowering  or  smil- 
ing on  us  from  the  sky,  sounding  in  wild  tempest,  or  creeping 
in  phonic  stillness  across  the  surface  of  the  earth;  and  if  we 
turn  within,  lo !  it  is  there  also — an  'eye'  hung  in  the  central 
darkness  of  our  own  hearts." 

6.  Omnipotence.  This  attribute  is  essential  to  the  very  na- 
ture of  God.  If  he  were  not  almighty,  he  would  not  be  perfect 
and  independent.  His  power  is  incomparable  and  incompre- 
hensibly great.  "God  hath  spoken  once;  twice  have  I  heard 
this;  that  power  belongeth  unto  God"  (Ps.  62:  11).  "But  the 
thunder  of  his  power  who  can  understand?"  (Job  26:14.) 
"He  hath  made  the  earth  by  his  power,  he  hath  established 
the  world  by  his  wisdom  .  .  .  when  he  uttereth  his 
voice,  there  is  a  tumult  of  waters  in  the  heavens,  and  he  caus- 
eth  the  vapours  to  ascend  from  the  ends  of  the  earth ;  he 
maketh  lightnings  for  the  rain,  and  bringeth  forth  the  wind 
out  of  his  treasuries"  (Jer.  10:  12,  13).  "And  God  said  unto 
him,  I  am  God  Almighty"  (Gen.  35:11).     "I  appeared  unto 


THE  ATTRIBUTES  OF  GOD    '  27 

Abraham,  unto  Isaac,  and  unto  Jacob,  as  God  Almighty"  (Ex. 
6:3).  ''God,  even  God,  the  Lord,  hath  spoken"  (Ps.  50:  1). 
"Let  all  the  earth  fear  the  Lord :  let  all  the  inhabitants  of  the 
world  stand  in  awe  of  him.  For  he  spake,  and  it  was  done ;  he 
commanded,  and  it  stood  fast"  (Ps.  33:  8,  9).  "For  the  Lord 
our  God,  the  Almighty,  reigneth"  (Rev.  19:  6). 

The  Scriptures  throughout  abound  with  declarations  setting 
forth  the  infinite  power  of  God.  But  because  he  is  all-powerful, 
we  are  not  thence  to  conclude  that  he  will  exercise  that  power 
so  as  to  imply  a  contradiction  in  itself,  or  that  will  in  any  way 
conflict  with  any  other  of  his  attributes. 

This  power,  wisdom,  justice,  mercy,  and  goodness  are  all 
infinite,  and  move  in  the  most  perfect  harmony  with  each  other. 
"Whatsoever  the  Lord  pleased  that  did  he  in  heaven,  and  in 
«arth,  in  the  seas,  and  all  deep  places."  Defended  and  sheltered 
by  a  being  of  such  matchless  power,  what  need  those  that  put 
their  trust  in  him  fear  ?  "God  is  our  refuge  and  strength,  a  very 
present  help  in  trouble.  Therefore  will  we  not  fear,  though  the 
earth  do  change,  and  though  the  mountains  be  moved  in  the 
heart  of  the  seas"  (Ps.  46 : 1,  2).  "For  this  God  is  our  God  for 
ever  and  ever"  (Ps.  48 :  14). 

7.  Immutability.  "This  is  a  perfection,"  says  Dr.  Blair, 
^'which  perhaps  more  than  any  other  distinguishes  the  divine 
nature  from  the  human,  gives  complete  energy  to  all  its  attri- 
butes, and  entitles  it  to  the  highest  adoration.  From  hence  are 
derived  the  regular  order  of  nature  and  the  steadfastness  of  the 
universe,"  God  is  immutable  in  his  essence,  in  all  his  attri- 
butes, in  his  purposes,  in  his  promises,  and  threatenings.  What 
he  now  is  he  always  was,  and  always  will  be,  eternally  the  same. 
In  proof  of  this  fundamental  truth  we  cite  the  following  texts : 
"For  I  the  Lord  change  not"  (Mai.  3:6).  "But  thou  art  the 
same,  and  thy  years  shall  have  no  end"  (Ps.  102:  27).  "But 
thou  art  the  same,  and  thy  years  shall  not  fail"  (Heb.  1: 12). 


28  CHRISTIAN  THEOLOGY 

"Every  good  gift  and  every  perfect  boon  is  from  above,  coming 
down  from  the  Father  of  lights,  with  w^hom  can  be  no  variation, 
neither  shadow  that  is  cast  by  turning"  (Jas.  1:  17).  "That 
by  two  immutable  things,  in  which  it  is  impossible  for  God  to 
lie,  we  may  have  a  strong  encouragement,  who  have  fled  for 
refuge  to  lay  hold  of  the  hope  before  us"  (lieb.  6:  18).  The 
two  immutable  things  are  the  oath  and  promise  of  God.  These 
rest  upon  his  immutability.  If  he  is  not  immutable,  then  the 
oath  and  promise  are  not  immutable.  Every  attribute  of  the 
divine  one  is  immutable.  So  far  as  we  know,  all  material 
things  change.  But  God  is  now  what  he  always  was,  and  always 
wdll  be — "the  everlasting  God." 

Trusting  in  the  immutability  of  God,  those  who  have  fled  to 
him  for  refuge  have  a  strong  consolation.  Every  promise  is  as 
immutable  as  himself.  Heaven  and  earth  may  pass  away,  but 
the  word  of  the  Lord  shall  endure  forever.  The  "I  AM"  that 
spoke  to  Moses  out  of  the  burning  bush  is  the  "I  AM"  of  the 
universe  to-day. 

8.  Holiness.  This  attribute  is  abundantly  set  forth  in  the 
Holy  Scriptures.  "God  is  originally  holy;  he  is  so  of  and  in 
himself;  and  the  author  and  promoter  of  holiness  among  his 
creatures."  This  is  an  essential  attribute  of  the  divine  essence, 
and  is  infinite,  immutable,  and  eternal.  The  holiness  of  God 
is  both  negative  and  positive,  for  it  not  only  implies  the  absence 
of  all  evil,  but  the  presence  of  "all  possible,  positive,  operative 
goodness." 

Relative  holiness  may  be  found  in  men  and  angels,  while 
absolute  holiness  belongs  to  God  alone ;  it  inheres  in  his  nature. 
Only  a  few  texts  will  be  necessary  to  prove  the  absolute  holiness 
of  God.  "Thou  that  art  of  purer  eyes  than  to  behold  evil,  and 
that  canst  not  look  on  perversenese"  (Hab.  1:  13).  "And  the 
stars  are  not  pure  in  his  sight"  (Job  25  :  5).  "Ye  shall  be  holy ; 
for  I  am  holy"  (I.  Pet.  1:  16).    "Holy,  holy,  holy,  is  the  Lord 


THE  ATTRIBUTES  OF  GOD  29 

of  hosts"  (Isa.  6:  3).  "And  they  have  no  rest  day  and  night, 
saying,  Holy,  holy,  holy,  is  the  Lord  God,  the  Almighty"  (Rev. 
4:8).  "Unto  thee  \fi\\  I  sing  praises  with  the  harp,  O  thou 
Holy  One  of  Israel"  (Ps.  71 :  22).  "The  Lord  is  righteous  in 
all  his  ways,  and  gracious  in  all  his  works"  (Ps.  145:17). 
Man  is  called  upon  to  be  holy,  but  how  can  he  be,  since  he  is 
sinful  and  unholy,  and  "the  holiness  of  God  alone  would  never 
recall  him."  But  through  the  intervention  of  atonement,  the 
way  has  been  made  possible.  The  atonement  at  once  protects 
divine  holiness  and  restores  it  to  man.  If  it  were  not  possible 
for  man  to  be  relatively  holy,  God  would  not  require  it.  "Be 
je  holy ;   for  I  am  holy,"  is  the  divine  requirement. 

9.  Justice.  In  strictness  this  perfection  of  the  divine  na- 
ture might  be  included  under  the  head  of  holiness.  The  one 
necessarily  includes  the  other.  "The  justice  of  God  is  that  per- 
fection of  the  divine  nature  whence  arises  the  absolute  rectitude 
of  his  moral  government."  Like  every  other  perfection  of  the 
divine  nature,  it  is  absolute  and  eternal.  Whether  viewed 
as  judge  or  legislator,  God  is  eternally  just.  "The  Rock,  his 
work  is  perfect ;  for  all  his  ways  are  judgement :  a  God  of  faith- 
fulness and  without  iniquity  just  and  right  is  he"  (Deut.  32  :  4). 
"Righteousness  and  judgement  are  the  foundation  of  thy  throne : 
mercy  and  truth  go  before  thy  face"  (Ps.  89 :  14).  "And  there 
is  no  God  else  beside  me;  a  just  God  and  a  saviour"  (Isa,  45 : 
21).  "The  Lord  in  the  midst  of  her  is  righteous;  he  will  not 
do  iniquity"  (Zeph.  3:  5).  "The  judgements  of  the  Lord  are 
true  and  righteous  altogether"  (Ps.  19:  9).  "Who  will  render 
to  every  man  according  to  his  works"  (Rom.  2:6).  "And  they 
sing  the  song  of  Moses  the  servant  of  God,  and  the  song  of  the 
Lamb,  saying.  Great  and  marvellous  are  thy  works,  O  Lord  God, 
the  Almighty ;  righteous  and  true  are  thy  ways,  thou  King  of 
the  ages"  (Rev.  15:3). 

10,  Truth.     This  perfection  of  the  divine  nature,  like  jus- 


80  CHRISTIAN  THEOLOGY 

tice,  might  be  considered  as  one  specific  form  in  which  holiness 
is  manifest.  Truth,  like  holiness,  inheres  in  the  very  nature 
of  the  supreme  being.  The  one  cannot  exist  without  the  other. 
"We  present  them  separately,  however,  because  we  may  thereby 
666  more  of  the  divine  nature.  The  more  we  know  of  God,  the 
more  we  will  see  in  him  to  fear,  love,  and  obey. 

All  the  attributes  and  perfections  of  God  inhere  in  each  other. 
We  may  think  and  speak  of  them  as  distinct,  but  not  as  separate 
and  apart  from  each  other.  If  God  had  said,  "I  am  that  I  am,"^ 
and  made  no  further  disclosure  of  himself  to  man,  the  whole 
race,  doubtless,  would  this  day  be  wandering  in  the  mazes  of 
darkness  and  superstition.  But  it  pleased  the  Almighty  Father 
to  reveal  himself  in  nature  and  in  his  Word,  so  that  we  can  form 
some  conception  of  his  perfections.  Turning  to  the  Scriptures 
we  find  passages  like  the  following:  "And  plenteous  in  mercy 
and  truth"  (Ex.  34:6).  "Thou  hast  redeemed  me,  O  Lord, 
thou  God  of  truth"  (Ps.  31 :  5).  "The  truth  of  the  Lord  endur- 
eth  for  ever"  (Ps.  117:  2).  "That  by  two  immutable  things,  in 
which  it  is  impossible  for  God  to  lie"  (Heb,  6:  18).  "Yea,  let 
God  be  found  true,  but  every  man  a  liar"  (Rom.  3:4).  "The 
sum  of  thy  word  is  truth"  (Ps.  119:160).  "Which  keeprth 
truth  for  ever"  (Ps.  146 :  6).  "A  God  of  faithfulness  and  with- 
out iniquity"  (Deut.  32:  4).  Veracity  and  faithfulness  belong 
to  God.  He  is  the  embodiment  of  all  truth.  It  is  impossible  for 
God  to  lie.  He  is  the  fountain  of  all  truth.  What  he  has  said 
is  true.  What  he  has  promised  will  be  fulfilled.  Here  is  solid 
rock,  upon  which  we  may  build  for  eternity.  "God  is  not  a  man, 
that  he  should  lie;  neither  the  son  of  man,  that  he  should  re- 
pent :  hath  he  said,  and  shall  he  not  do  it  ?  Or  hath  he  spoken, 
and  shall  he  not  make  it  good  ?"  (Num.  23 :  19.)  Men  never 
make  truth  ;  they  only  recognize  it.  Truth  is  so  great  a  perfec- 
tion that  Pythagoras  was  led  to  say  that  if  "God  were  to  render 


THE  ATTRIBUTES  OP  GOD  31 

himself  visible  to  men,  he  would  choose  light  for  his  body  and 
truth  for  his  soul." 

11.  Goodness,  Mercy,  Love,  Benevolence,  Long-suffering, 
We  group  these  perfections  of  the  divine  nature  together  be- 
cause in  strictness  of  analysis  they  all  inhere  in  the  attribute  of 
goodness.  But  for  the  goodness  of  God,  we  should  know  nothing 
about  his  mercy,  love,  benevolence,  and  long-suffering.  A  few 
plain  texts  from  God's  Word  will  assist  us  in  understanding 
something  of  the  goodness  of  God.  "O  give  thanks  unto  the 
Lord ;  for  he  is  good :  for  his  mercy  endureth  for  ever"  (Ps. 
106  :  1),  "And  the  Lord  passed  by  before  him,  and  proclaimed, 
The  Lord,  the  Lord,  a  God  full  of  compassion  and  gracious,  slow 
to  anger,  and  plenteous  in  mercy  and  truth"  (Ex.  34:  6).  "For 
how  great  is  his  goodness"  (Zech.  9:17).  "Goodness,"  says 
Dr.  Gill,  "is  essential  to  God,  without  which  he  would  not  be 
God."  God  is  infinitely,  immutably,  and  eternally  good.  Good- 
ness belongs  to  God ;  he  only  is  absolutely  good.  Men  and 
angels  may  be  good,  but  only  in  a  relative  sense.  God  is  abso- 
lutely and  eternally  good. 

There  is,  and  of  necessity  must  always  be,  the  most  complete 
and  perfect  harmony  in  all  the  attributes.  God  is  bound  by  the 
immutability  of  his  own  perfections,  so  that  he  cannot  perform  a 
single  act  by  the  exercise  of  any  one  of  his  attributes  or  perfec- 
tions that  will  either  directly  or  indirectly  conflict  with  any 
other  of  his  attributes  or  perfections.  God  is  one  God,  of  infi- 
nite perfections.  Unity,  Spirituality,  Eternity,  Omniscience, 
Omnipotence,  Omnipresence,  Independence,  Immutability, 
Holiness,  Truth,  Justice,  and  Goodness. 

In  studying  the  divine  attributes,  we  are  not  to  think  of  them 
as  merely  passive  perfections  inhering  in  the  divine  nature; 
they  are  ever  and  eternally  active,  especially  those  which  relate 
to  his  moral  government.  Who  can  seriously  contemplate  all 
these  attributes  inhering  in  one  person,  and  inhering  in  each 


32  CHRISTIAN  THEOLOGY 

other,  and  not  be  profoundly  impressed  with  a  sense  of  his  great- 
ness ?  ''Great  is  the  Lord,  and  highly  to  be  praised"  (Ps.  48: 
1).  "For  great  is  the  Lord,  and  highly  to  be  praised:  he  is 
to  be  feared  above  all  gods"  (Ps.  96:  4).  Great  and  incompre- 
hensible as  God  is,  the  devout  Christian,  by  simple  faith,  may 
look  up  and  say,  "Our  Father  which  art  in  heaven,  hallowed  be 
thy  name,"  and  in  the  depths  of  his  soul  feel  that  "this  God  is^ 
our  God  for  ever  and  ever,"  iSTo  sight  on  earth  is  more  sublime 
than  to  see  poor,  frail,  erring  man  on  his  knees  worshiping  this 
great  and  only  true  God. 


CHAPTER  IV. 

THE  DIVINITY  OF  CHRIST. 

Is  Jesus  Cueist  truly  and  properly  God?  This  is  a  far- 
reaching  and  profound  question.  The  whole  plan  of  salvation 
hinges  upon  it.  It  is  not  a  question  to  be  settled  by  any  process 
of  abstract  reasoning,  nor  is  it  enough  to  say  that  it  has  been 
the  faith  of  the  church  from  the  beginning.  We  must  go  back 
of  all  creeds  and  confessions;  back  of  all  speculative  theories. 
The  Word  of  God  alone  must  settle  this  question.  In  the  realm 
of  nature  we  find  many  evidences  of  a  divine,  supernatural  First 
Cause.  But  the  divinity  of  Jesus  Christ  is  a  matter  of  revela- 
tion, and  must  be  settled  by  a  direct  appeal  to  the  Scriptures. 
In  appealing  to  the  Scriptures  it  is  not  necessary,  nor  would  it 
be  possible  in  one  short  chapter,  to  examine  all  the  passages  bear- 
ing on  this  subject.  Dr.  Miley  says,  "A  summary  grouping  and 
application  of  Scripture  proofs  may  give  the  argument  in  a  con- 
clusive form,  and  with  a  strength  against  which  the  fallacies  of 
logic  and  the  perversions  of  exegesis  are  powerless." 

If  Jesus  Christ  is  divine — if  he  is  very  God, — the  Scriptures 
must  affirm  it.  It  is  not  to  be  overlooked  that  the  sacred  writers 
in  speaking  of  him  spake  by  inspiration,  and  could  not  therefore 
be  mistaken.  The  theology  of  the  Holy  Scriptures  is  positive. 
Conclusions  are  not  reached  by  long-drawn  arguments,  but  by 
affirmations.  Volumes  have  been  written  on  the  subject  of 
creation,  but  Moses,  the  first  of  the  sacred  writers,  without  any 
process  of  reasoning,  simply  affirms,  "In  the  beginning  God 
created  the  heaven  and  the  earth."  In  like  manner  all  funda- 
mental truths  are  stated.  Concerning  Jesus  Christ  the  sacred 
writers  make  statements  which  cannot  by  any  fair  interpreta- 

3 

33 


34  CHRISTIAN  THEOLOGY 

tion  be  made  to  mean  anything  less  than  that  he  is  truly  and 
properly  God.  We  will  therefore  turn  to  the  Scriptures  for  in- 
struction on  this  vital  question. 

I.  Divine  titles  are  given  to  Christ  which  belong  to  no  being 
in  the  universe  but  God.  "Thy  throne,  O  God,  is  for  ever 
and  ever"  (Ps.  45:6;  Heb.  1:8).  Here  the  title  "God"  is 
ascribed  to  Christ,  first  by  the  psalmist,  and  then  by  the  Apostle 
Paul.  Did  these  inspired  men  know  of  whom  they  were  writ- 
ing ?  Would  they  have  ascribed  to  him  this  highest  title  if  they 
knew  that  it  did  not  belong  to  him  ?  'Tor  unto  us  a  child  is  born, 
unto  us  a  son  is  given ;  and  the  government  shall  be  upon  his 
shoulder :  and  his  name  shall  be  called  Wonderful,  Counsellor, 
Mighty  God,  Everlasting  Father,  Prince  of  Peace"  (Isa.  9:  6). 
This,  according  to  the  context,  is  spoken  concerning  Christ.  It. 
could  not  reasonably  be  explained  to  refer  to  any  other  person. 
Observe  that  he  is  not  only  called  God,  but  the  ''Mighty  God'^ 
and  "Everlasting  Father/'  Now,  as  there  is  no  being  in  the 
universe  entitled  to  these  names  but  God  himself,  and  inasmuch 
as  they  are  by  inspiration  ascribed  to  Jesus,  we  can  reach  but 
one  conclusion,  which  is,  that  Jesus  Christ  is  truly  and  prop- 
erly God. 

Turning  to  Isa.  45 :  22,  we  read,  "Look  unto  me,  and  be  ye- 
saved,  all  the  ends  of  the  earth :  for  I  am  God,  and  there  is  none 
else."  This  passage  relates  to  the  gospel  times,  and  is  spoken 
concerning  Jesus  Christ.  All  Christians  agree  that  Christ,  and 
he  only,  is  the  Saviour  of  the  world.  But  who  and  what  is  he  ?' 
He  says,  "I  am  God,  and  there  is  none  else." 

"In  the  beginning  was  the  Word,  and  the  Word  was  with  God, 
and  the  Word  was  God"  (John  1:1).  This  is  a  plain  and  di- 
rect statement  concerning  Jesus  Christ,  here  called  the  Word, 
Avhich  Word,  John  says,  was  in  the  beginning  and  was  God. 
This  same  apostle,  in  his  first  epistle  (5:  21),  says  of  Christ, 
"This  18  the  true  God,  and  eternal  life."    There  is  but  one  true; 


Tim  DIVINITY  OF  CHRIST  35 

God,  and  John  says  that  Jesus  Christ  is  this  true  God.  There- 
fore, Jesus  Christ  is  truly  and  properly  God.  Xo  one  on  earth 
knew  more  about  Jesus  Christ  than  John.  He  said  that  he  had 
seeti  him,  heard  him,  touched  him,  and  looked  upon  him,  and 
after  this  personal  acquaintance  with  him,  he  affirms  that  he  is 
the  true  God. 

"And  they  shall  call  his  name  Immanuel;  which  is,  being 
interpreted,  God  with  us"  (Matt.  1:23).  ''Whose  are  the 
fathers,  and  of  whom  is  Christ  as  concerning  the  flesh,  who  is 
over  all.  God  blessed  for  ever.  Amen"  (Rom.  9:5).  "And 
without  controversy  great  is  the  mystery  of  godliness ;  He  who 
was  manifested  in  the  flesh"  (I.  Tim.  3  :  16).  "Looking  for  the 
blessed  hope  and  appearing  of  the  glory  of  our  great  God  and 
Saviour  Jesus  Christ"  (Tit.  2 :  13,  14). 

In  the  passages  thus  far  given  we  have  the  ^'Mighty  God,"  the 
"Everlasting  Father,"  the  "True  God,"  "God  with  us,"  "God 
over  all,"  "God  manifest  in  the  -flesh,"  and  "Great  God,"  all 
ascribed  to  Jesu3  Christ.  If  Jesus  Christ  is  not  truly  and  prop- 
erly God,  why  did  the  sacred  writers  ascribe  to  him  a  name  that 
belongs  to  no  being  in  the  universe  but  God  ?  In  these  texts 
the  divinity  of  Christ  is  declared  by  the  apostles  and  asserted 
by  Christ  himself.  Therefore,  we  conclude  that  Jesus  Christ  is 
God. 

II.  There  are  attributes  ascribed  to  Jesus  Christ  which  be- 
long to  God,  and  to  him  alone.  How  are  we  to  account  for  this 
if  Jesus  Christ  is  not  God  ?  Much  is  said  about  good  men,  such 
as  Abraham,  Moses,  Samuel,  David,  and  Isaiah,  but  to  none  of 
them  are  ascribed  titles  and  attributes  such  as  are  ascribed  to 
Jesus  Christ. 

1.  Immutahility.  "But  thou  art  the  same,  and  thy  years 
shall  not  fail"  (Heb.  1:  12).  "Jesus  Christ  is  the  same  yester- 
day and  to-day,  yea  and  for  ever"  (Heb.  13 :  8).  Who  but  God 
is  immutable  ? 


36  CHRISTIAN  THEOLOGY 

It  has  ever  been  the  faith  of  the  church  that  immutability 
belongs  to  God,  and  to  him  only.  Angels  and  men  and  all 
created  things  are  mutable.  The  eternal  God  only  is  immutable. 
The  sacred  writers,  guided  by  the  spirit  of  inspiration,  ascribe 
this  attribute  to  Jesus  Christ.  Our  conclusion,  then,  is,  and 
of  necessity  must  be,  that  Jesus  Christ  is  the  very  eternal  God. 

2.  Eternity.  The  sacred  writers  did  ascribe  this  attribute 
to  Jesus  Christ,  and  he  claimed  it  for  himself.  He  is  by  inspira- 
tion the  "Everlasting  Father"  (Isa.  9:6).  Dr.  Clarke  and  other 
critics  render  it,  "Father  of  the  everlasting  ages"  or  "Father  of 
eternity."  Concerning  himself  he  says,  "Before  Abraham  was, 
I  am."  When  he  appeared  to  John  on  Patmos  he  said,  "I  am 
Alpha  and  Omega,  the  beginning  and  the  ending,  saith  the  Lord, 
which  is,  and  which  was,  and  which  is  to  come,  the  Almighty" 
(Rev.  1:8).  Furthermore,  he  says,  "I  am  the  root  and  the  off- 
spring of  David"  (Rev.  22:  16). 

Both  the  divinity  and  humanity  of  Christ  are  affirmed  in  this 
passage.  He  was  "the  root"  of  David,  which  not  only  means 
that  he  was  before  David,  but  that  he  was  the  God  of  David. 
He  was  "the  offspring  of  David,"  or  David's  son  according  to 
the  flesh. 

These  passages  taken  together  prove  conclusively  that  Jesus 
Christ  is  eternal,  and  if  he  is  eternal,  he  must  be  God. 

3.  Omnipotence.  By  this  is  meant  almighty  power.  There 
cannot  be  two  independent,  self-existent,  separate,  and  distinct 
beings  of  almighty  -power  in  the  universe.  This  is  not,  and 
never  was  the  belief  of  the  Christian  church.  One  God  over  all 
blessed  forever  more,  is  the  faith  of  the  church  to-day.  If  Jesus 
Christ  is  omnipotent,  he  must  be  that  one  Eternal  God.  This 
question,  like  all  other  questions  of  Christian  doctrine,  must  be 
settled  by  a  direct  appeal  to  the  Holy  Scriptures.  "In  him 
[Christ]  dwelleth  all  the  fulness  of  the  Godliead  bodily."  If 
"all  the  fulness  of  the  Godhead  bodily"  dwelt  in  him,  that  would 


TEE  DIVINITY  OF  CHRIST  37 

include  all  the  perfections  of  the  Almighty,  of  which  omnipo- 
tence is  one.  He  is  called  the  "Mighty  God"  (Isa.  9:6),  and 
"the  Almighty"  (Rev.  1:8).  Furthermore,  it  is  affirmed, 
"All  things  were  made  by  him;  and  without  him  was  not  any 
thing  made  that  was  made"  (John  1:3).  "For  in  him  were  all 
things  created,  in  the  heavens  and  upon  the  earth,  things  visible 
and  things  invisible,  whether  thrones  or  dominions  or  princi- 
palities or  powers;  all  things  have  been  created  through  him, 
and  unto  him ;  and  he  is  before  all  things,  and  in  him  all  things 
consist"  (Col.  1:  16,  17).  Turning  to  Genesis  1:1,  we  read, 
"In  the  beginning  God  created  the  heaven  and  the  earth."  The 
only  way  to  harmonize  Moses  and  Paul  is  to  say  that  Jesus 
Christ  is  God.  Our  Lord  said,  "All  authority  hath  been  given 
unto  me  in  heaven  and  on  earth"  (Matt.  28 :  18).  Take  the  sum 
of  these  passages — the  ''Mighty  God"  the  ''Almighty/'  Creator 
of  all  things,  before  all  things,  possessing  all  power  in  heaven 
and  earth, — and  you  have  words  that  can  mean  nothing  less 
than  that  Jesus  Christ  is  omnipotent,  and  if  he  is  omnipotent, 
then  he  must  be  God. 

4.  Omnipresence.  God  alone  is  omnipresent.  But  the 
Scriptures  teach  that  Jesus  Christ  possesses  this  attribute.  In 
Ileb.  1 :  3,  it  is  said  that  he  upholdeth  "all  things  by  the  word 
of  his  power."  In  Col.  1 :  17,  we  read,  "By  him  all  things 
consist."  To  uphold  and  support  all  things  requires  a  uni- 
versal presence.  Jesus  Christ  gave  two  promises  which  set- 
tle the  matter  of  his  omnipresence.  "For  where  two  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them"  (Matt.  IS:  20).  This  promise  includes  all  time  and  all 
places.  If  Jesus  Christ  is  not  omnipresent,  he  cannot  fulfill 
this  promise.  Again  he  says,  "Lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world."  Devout  men  of  God  ever  since  this 
promise  was  made  have  claimed  it  everywhere  and  all  the  time. 
But  what  right  has  any  man  to  claim  this  promise  unless  he 


3g  CHRISTIAN  THEOLOGY 

admits  that  Christ  is  omnipresent  ?  Dr.  Miley  says,  ''Only  an 
omnipresent  being — omnipresent  with  infinite  efficiencies  of  a 
personal  agency — could  truthfully  assert  such  facts  and  give 
such  promises." 

5.  Omniscience.  "And  Jesus  knowing  their  thoughts  said, 
Wherefore  think  ye  evil  in  your  hearts  ?"  (Matt.  9:4.)  "And 
he  said  unto  him,  Lord,  thou  knowest  all  things ;  thou  knowest 
that  I  love  thee"  (John  21:  17).  "Now  know  we  that  thou 
knowest  all  things,  and  needest  not  that  any  man  should  ask 
thee"  (John  16:  30).  "In  whom  are  all  the  treasures  of  wis- 
dom and  knowledge  hidden"  (Col.  2:3).  Now,  if  Jesus  Christ 
knoweth  all  things,  even  the  thoughts  of  the  heart,  and  if  all  the 
treasures  of  wisdom  and  knowledge  are  hid  in  him,  he  must  be 
omniscient,  and  if  he  is  omniscient  he  must  be  truly  and  prop- 
erly God. 

III.     The  works  ascribed  to  Christ  prove  his  divinity. 

1.  Creation.  Moses  opens  up  the  history  of  the  world  by 
the  plain  statement  that  "In  the  beginning  God  created  the 
heaven  and  the  earth"  (Gen.  1:  1).  All  Christians  in  all  the 
ages  accept  this  statement  as  true.  Now  to  prove  that  Jesus  is 
God,  it  is  only  necessary  to  show  from  the  Scriptures  that  he 
created  and  sustains  all  things.  "In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  and  the  Word  was  God.  The 
same  was  in  the  beginning  with  God.  All  things  were  made  by 
him;  and  without  him  was  not  anything  made  that  hath  been 
made"  (John  1: 1-3).  The  facts  set  forth  in  this  scripture  are 
(1)  that  the  Word  (Logos)  was  in  the  beginning.  (2)  This 
Word  was  God.  (3)  This  Word  made  all  things.  (4)  The 
Word  was  made  flesh.  (5)  This  Word  was  God  manifest  in 
the  flesh. 

"Who  is  the  image  of  the  invisible  God,  the  firstborn  of  every 
creature :  for  by  him  were  all  things  created,  that  are  in  heaven, 
and  that  are  in  earth,  visible  and  invisible,  whether  they  be 


THE  DIVINITY  OF  CHRIST  39 

thrones,  or  dominions,  or  principalities,  or  powers:  all  things 
were  created  by  him,  and  for  him:  and  he  is  before  all  things, 
and  by  him  all  things  consist"  (Col.  1 :  15-17).  On  this  passage 
Dr.  Ralston  says,  "That  if  by  the  eternal  God  we  understand 
that  being  who  made  all  things,  then  Jesus  Christ  is  the  eternal 
God,  for  'by  him  were  all  things  created.'  Again,  if  by  the 
eternal  God  we  understand  that  being  who  existed  prior  to  all 
other  beings,  then  Jesus  Christ  is  the  eternal  God,  for  he  is  'be- 
fore all  things.'  Again,  if  by  the  eternal  God  we  understand 
that  being  who  sustains  all  things  in  being,  then  Jesus  Christ 
is  the  eternal  God ;  for  'by  him  all  things  consist.'  Once  more, 
if  by  the  eternal  God  we  understand  that  being  for  whom  all 
things  were  made,  then  Jesus  Christ  is  the  eternal  God,  for  'all 
things  were  made  by  him  and  for  him.'  "  If  the  sacred  writers 
did  not  intend  to  teach  that  Jesus  Christ  is  truly  and  properly 
God,  they  were  certainly  very  unfortunate  in  the  use  of  terms. 
They  do  say  that  "all  things  were  made  by  him,  and  for  him," 
that  "by  him  all  things  consist,"  and  that  he  upholds  "all  things 
by  the  word  of  his  power."  But  it  may  be  claimed  that  the 
power  exercised  by  Christ  was  only  a  delegated  power.  This 
cannot  be  true  for  the  following  reasons :  ( 1 )  If  Christ  were 
only  a  delegate,  he  could  not  act  for  himself,  but  for  another. 
But  Christ  created  all  things  for  himself.  (2)  To  create  all 
things  required  almighty  power.  Now  if  there  were  delegated 
to  Christ  this  power,  then  there  were  two  beings  of  equal  power, 
or  God  ceased  to  be  God  during  the  time  that  Christ  exercised 
this  attribute.  But  Christ  not  only  had  power  to  create,  but 
to  uphold  as  well,  "By  him  all  things  consist."  He  upholds  "all 
things  by  the  word  of  his  power." 

2.  The  forgiveness  of  sin.  l^o  being  in  the  universe  can 
pardon  sin  but  God.  Sin  is  the  transgression  of  his  law.  In 
Ps.  51:4,  we  read,  "Against  thee,  thee  only;  have  I  sinned." 
God  is  the  offended,  and  man  the  offender.    Turning  to  Ex.  34 : 


40  CHRISTIAN  THEOLOGY 

6,  7,  it  is  recorded  that  when  the  Lord  passed  by  Moses  he  pro- 
claimed, "The  Lord,  the  Lord,  a  God  full  of  compassion  and 
gracious,  slow  to  anger,  and  plenteous  in  mercy  and  truth ;  keep- 
ing mercy  for  thousands,  forgiving  iniquity  and  transgression 
and  sin/'  Here  it  is  declared  that  the  Lord  God  forgiveth 
iniquity,  transgression,  and  sin.  Now  turn  to  the  New  Testa- 
ment. "But  that  ye  may  know  that  the  Son  of  man  hath  power 
on  earth  to  forgive  sins"  (Matt.  9:  6).  "Even  as  the  Lord  for- 
gave you,  so  also  do  ye"  (Col.  3  :  13).  "Him  did  God  exalt  with 
his  right  hand  to  be  a  Prince  and  a  Saviour,  for  to  give  repent- 
ance to  Israel,  and  remission  of  sins"  (Acts  5  :  31).  From  these 
passages  it  will  be  seen  that  the  pardon  of  sin  is  a  work  per- 
formed by  Christ.  If  Jesus  Christ  were  not  God,  he  could  not 
forgive  sin.  When  Jesus  said  to  the  man  who  was  sick  with  the 
palsy,  "Thy  sins  be  forgiven  thee,"  the  scribes  murmured  within 
themselves.  Jesus  knew  their  thoughts  and  said  to  the  sick  man, 
"Arise,  ...  go  unto  thy  house."  He  gave  them  the  full- 
est proof  of  his  power  to  forgive  sins :  ( 1 )  By  telling  them  what 
was  in  their  hearts,  and  (2)  by  curing  the  man  of  his  bodily  ail- 
ments. "Whether,"  said  he,  "is  easier,  to  say.  Thy  sins  be  for- 
given thee ;  or  to  say,  Arise,  and  walk  ?  But  that  ye  may  know 
that  the  Son  of  man  hath  power  on  earth  to  forgive  sins,  (then 
saith  he  to  the  sick  of  the  palsy,)  Arise,  take  up  thy  bed,  and  go 
unto  thine  house."  When  Jesus  pronounced  the  man's  sins  for- 
given the  scribes  and  Pharisees  charged  him  with  blasphemy. 
"Who,"  said  they,  "can  forgive  sins,  but  God  alone  ?"  In  this 
they  affirmed  a  great  truth.  Thus  far  they  had  no  evidence  of 
his  power  to  forgive  sins,  only  that  he  had  said  to  the  man,  "Thy 
sins  be  forgiven  thee."  But  this  they  could  not  test  by  any  of 
their  senses.  But  Jesus  gave  them  an  ocular  demonstration  of 
his  power  which  they  could  test  by  sight  and  could  not  gainsay, 
when  he  bade  the  man  arise  and  go  unto  his  own  house.  When 
the  people  saw  what  was  done,  they  accepted  it  as  proof  of  his 


THE  DIVINITY  OF  CHRIST  41 

power  not  only  to  heal  disease,  but  to  forgive  sins.  Both  must 
stand  or  fall  together.  The  people  in  mass  that  saw  "glorified 
God." 

3.  The  final  judgment,  "For  we  shall  all  stand  before  the 
judgement-seat  of  God.  For  it  is  written,  As  I  live,  saith  the 
Lord,  to  me  every  knee  shall  bow,  and  every  tongue  shall  confess, 
to  God"  (Rom.  14 :  10,  11).  "I  charge  thee  in  the  sight  of  God, 
and  of  Christ  Jesus,  who  shall  judge  the  quick  and  the  dead,  and 
by  his  appearing  and  his  kingdom"  (II.  Tim.  4:1).  From 
these  texts  it  is  clearly  taught  that  Jesus  Christ  is  to  judge  the 
world.  "But  he  hath  given  all  judgement  unto  the  Son"  (John 
5 :  22).  But  the  Scriptures  emphatically  declare  that  God  is- 
to  judge  the  world.  "To  the  general  assembly  and  church  of 
the  firstborn  who  are  enrolled  in  heaven,  and  to  God  the  Judge 
of  all,  and  to  the  spirits  of  just  men  made  perfect"  (Heb.  12: 
23).  "But  know  thou,  that  for  all  these  things  God  will  bring 
thee  into  judgement"  (Eccl.  11:9).  "For  God  shall  bring  every 
work  into  judgement"  (Eccl.  12:  14).  If  Jesus  Christ  is  not 
truly  and  properly  God,  how  are  we  to  interpret  these  Scrip- 
tures ?  Holy  men,  moved  by  the  Holy  Spirit,  say  that  God  is  to 
judge  the  world.  Holy  men,  moved  by  the  same  Holy  Spirit^ 
declare  that  Jesus  Christ  is  to  judge  the  world.  There  is  no 
way  to  harmonize  these  and  many  other  similar  passages  only  to 
accept  the  great  truth  that  Jesus  Christ  is  very  God.  Any  other 
conclusion  challenges  the  inspiration  of  the  Holy  Scriptures. 

4.  Jesus  Christ  is  the  object  of  worship.  To  worship  any 
being  other  than  God  is  idolatry.  Jesus  said,  "Thou  shalt  wor- 
ship the  Lord  thy  God,  and  him  only  shalt  thou  serve"  (Matt.  4: 
10).  "See  thou  do  it  not :  .  .  .  worship  God"  (Rev.  19 : 
10).  "So  serve  I  the  God  of  our  fathers"  (Acts  24:  14).  The 
Holy  Scriptures,  from  Genesis  to  Revelation,  teach,  both  by  pre- 
cept and  example,  that  God  alone  is  to  be  worshiped  by  all  intel- 
ligences, whether  they  be  men  or  angels,  in  heaven  or  in  the 


42  CHRISTIAN  THEOLOGY 

earth.  With  this  fact  fixed  in  the  mind,  turn  and  read  the  fol- 
lowing passages :  *'And  it  came  to  pass,  while  he  blessed  them, 
he  parted  from  them,  and  was  carried  up  into  heaven.  And  they 
worshipped  him,  and  returned  to  Jerusalem  with  great  joy" 
(Luke  24:  51,  52).  ''And  behold,  there  came  to  him  a  leper 
and  worshipped  him"  (Matt.  14:  33).  "And  ran  to  bring  his 
disciples  word.  And  behold,  eTesus  met  them,  saying,  All  hail. 
And  they  came  and  took  hold  of  his  feet,  and  worshipped  him" 
(Matt.  28 :  8,  9).  The  disciples,  while  Jesus  was  yet  with  them 
worshiped  him,  and  he  did  not  forbid  them.  In  Rev.  5 :  11-13, 
we  are  informed  that  the  angels  and  all  the  heavenly  host  wor- 
ship him.  The  voice  from  heaven  was,  "Let  all  the  angels  of 
God  worship  him,"  and  they  did,  and  do  worship  him.  All 
honor  and  power  and  glory  are  ascribed  to  him. 

The  highest  order  of  worship,  both  in  heaven  and  in  earth, 
belongs  to  Jesus  Christ — not  to  the  human  form  of  Christ,  but 
to  that  divine  nature  that  dwelt  in  him.  It  is  not  the  "man 
Jesus  Christ"  that  men  and  angels  worship,  but  the  divine 
Christ — the  "Almighty  God"  that  was  manifest  in  the  flesh. 

5.  Christ  claimed  equality  with  the  Father.  No  created 
being  ever  claimed  equality  with  God.  "For  this  cause  there- 
fore the  Jews  sought  the  more  to  kill  him,  because  he  not  only 
brake  the  sabbath,  but  also  called  God  his  own  Father,  making 
himself  equal  with  God"  (John  5:18).  "Who  being  in  the 
form  of  God  counted  it  not  a  prize  to  be  on  an  equality  with 
God"  (Phil.  2:6).  "For  in  him  dwelleth  all  the  fulness  of 
the  Godhead  bodily"  (Col.  2:9).  "For  it  was  the  good  pleas- 
ure of  the  Father  that  in  him  should  all  the  fulness  dwell"  ( Col. 
1:19).  "Who  being  the  effulgence  of  his  glory,  and  the 
very  image  of  his  substance"  (Ileb.  1:3).  "Who  is  the  image 
of  the  invisible  God"  (Col.  1:  15).  In  these  passages  we  are 
taught,  (1)  that  Christ  is  equal  with  God.  In  no  proper  sense 
can  he  be  equal  with  God  unless  he  is  divine  in  nature.  (2)  The 
Godhead  is  translated  from  the  word       eedr^c       which  signi- 


THE  DIVINITY  OF  CHRIST  43 

fies  deity,  or  divine  nature.  So  then,  all  the  fullness  of  deity, 
or  the  divine  nature,  dwelt  in  him.  (3)  Christ  is  not  only  the 
image,  but  the  express  image  of  the  invisible  God,  and  the 
brightness  of  his  glory.  It  cannot,  with  any  degree  of  propriety, 
be  said  that  Christ  in  his  human  form  was  the  express  image  of 
the  invisible  God.  The  reference  must  be  to  the  divine  nature. 
Now,  put  these  three  facts  together ;  namely,  ''equal  with  God," 
''all  the  fulness  of  the  Godhead  bodily  dwelling  in  him,"  and  the 
"express  image  of  the  invisible  God,"  and  you  have  clearly  estab- 
lished the  deity  of  Jesus  Christ.  With  John  you  will  be  ready 
to  say,  "This  is  the  true  God,  and  eternal  life." 

The  whole  plan  of  human  redemption  through  the  merits  of 
Jesus  Christ  rests  upon  the  doctrine  of  Christ's  supreme  di- 
vinity, or  that  he  was  truly  and  properly  God  manifest  in  the 
flesh.  Remove  this  corner-stone  from  our  holy  Christianity  and 
immortality  and  eternal  life  disappear.  Allow  Jesus  Christ 
to  be  God,  and  we  have  a  solid  rock  upon  which  to  build  our 
hope  of  heaven.  Deny  this,  and  hope  vanishes.  The  divinity 
of  Christ,  the  divine  Sonship,  the  deity  of  the  Holy  Spirit,  and 
the  Trinity  are  all  more  or  less  wrapped  in  mystery.  Like  the 
existence  of  God,  the  fact  is  revealed  to  us,  but  who  can 
comprehend  this  Eternity  and  Spirituality  ?  Concerning 
the  mode  of  the  divine  existence  we  know  nothing.  That 
there  are  three  distinct,  but  not  separate  persons  in  the  one 
only  true  God  the  Scriptures  abundantly  teach.  If  it  were 
a  condition  upon  Avhich  our  eternal  salvation  depended,  that 
we  must  comprehend  these  great  truths,  we  could  never  be 
saved.  Happy  for  us  that  in  coming  to  God  we  are  not  re- 
quired to  know  what  he  is,  but  to  believe  that  he  is,  and  that  he 
is  a  rewarder  of  them  that  diligently  seek  him.  Jesus  Christ, 
the  divine  Son,  the  second  person  in  the  Holy  Trinity,  is  God 
manifest  in  the  flesh,  and  by  this  condescension  is  become  the 
one  only  medium  through  which  eternal  life  can  be  secured. 
"To  him  be  glory  and  dominion  for  ever  and  ever.    Amen." 


CHAPTER  V. 

HYPOSTATIC  UNION. 

By  the  term  hypostatic  union  we  mean  the  union  of  the  hu- 
man and  the  divine  nature  in  the  person  of  Jesus  Christ.  Xot 
two  persons  in  one  nature,  but  two  natures  in  one  person.  He 
was  very  God  and  very  man.  While  there  are  deep  and  inex- 
plicable mysteries  connected  with  the  person  of  Christ,  yet  all 
that  is  absolutely  necessary  for  us  to  know  is  made  plain.  Paul 
says,  "Without  controversy  great  is  the  mystery  of  godliness: 
God  was  manifest  in  the  flesh."  If  in  order  to  be  saved  we  were 
required  to  comprehend  this  mystery,  we  would  never  be  saved. 
In  Hebrews  we  read,  "He  that  cometh  to  God  must  believe 
that  he  is."  Happily  for  us  we  are  not  required  to  know 
what  he  is.  So  in  accepting  Jesus  Christ  as  our  Saviour  and 
Redeemer  we  are  not  required  to  know  all  that  is  implied  and 
included  in  his  hypostatic  union.  We  are  to  believe  that  he  was 
all  he  claims  to  have  been,  and  that  it  was  necessary  that  it 
should  be  so.  We  are  not  so  much  in  need  of  speculative  the- 
ology as  of  a  positive  theology.  Paul  said,  "I  believe  God,"  a 
short,  but  comprehensive  creed. 

The  divinity  of  Christ  was  considered  in  the  preceding  chap- 
ter. It  was  there  shown  from  the  plain  teachings  of  God's  Word 
that  he  is  the  very  eternal  God:  (1)  By  the  titles  ascribed  to 
him.  He  is  called  God,  the  True  God,  Jehovah,  Mighty  God, 
Everlasting  Father,  Immanuel.  (2)  By  the  attributes  ascribed 
to  him,  which  belong  only  to  God — eternity,  omnipotence,  om- 
niscience, immutability.  (3)  By  the  works  ascribed  to  him, 
which  also  belong  alone  to  God — creation,  providence,  forgive- 
ness of  sin,  miracles,  judgment.     (4)  He  is  the  object  of  wor- 

44 


HYPOSTATIC  UNION  45 

ship.  These  perfections  and  honors  belong  to  no  being  in  the 
universe  but  God.  Bj  inspiration  they  are  all  ascribed  to  Jesus 
Christ,  not  by  delegation,  but  as  possessed  in  himself.  There- 
fore, we  conclude  that  Jesus  Christ  must  be  the  true  God. 

Jesus  Christ  is  not  only  truly  and  properly  God,  but  he  is 
truly  and  properly  man.  ''His  human  nature  must  not  be  con- 
founded with  the  divine,  for  though  there  be  a  union  of  natures 
in  Christ,  yet  there  is  no  mixture  or  confusion  of  them  or  their 
properties.  His  humanity  is  not  changed  into  his  deity,  nor 
his  deity  into  his  humanity ;  but  the  two  natures  are  distinct  in 
one  person."  He  assumed  our  whole  nature  except  sin.  He 
had  a  true  human  body,  a  true  human  soul,  and  a  true  human 
spirit ;  and  in  this  perfect  man  dwelt  "all  the  fulness  of  the 
Godhead  bodily."  Parkhurst  says,  "The  fullness  of  the  God- 
head dwelt  in  Christ  bodily,  as  opposed  to  the  Jewish  tabernacle 
or  temple;  truly  and  really  in  opposition  to  types  and  figures; 
not  only  effectively,  as  God  dwells  in  good  men,  but  substantially 
or  personally,  by  the  strictest  union,  as  the  soul  dwells  in  the 
body,  so  that  God  and  man  are  one  Christ." 

In  direct  proof  of  the  humanity  of  Christ,  it  is  only  neceS' 
sary  to  introduce  a  few  plain  passages  of  Scripture. 

1.  He  is  called  man.  "But  he,  because  he  abideth  for  ever, 
hath  his  priesthood  unchangeable"  (Heb.  7:24).  "But  he, 
when  he  had  offered  one  sacrifice  for  sins  for  ever,  sat  down  on 
the  right  hand  of  God"  (Heb.  10 :  12).  "For  there  is  one  God, 
one  mediator  also  between  God  and  men,  himself  man,  Christ 
Jesus"  (I.  Tim.  2:5).  "For  he  hath  been  counted  worthy 
of  more  glory  than  Moses"  (Heb.  3:3).  If  it  were  necessary, 
many  other  similar  passages  could  be  given.  All  along  since 
the  time  of  Christ  on  earth,  there  were  those  who  denied  the 
humanity  of  Christ,  as  there  have  been  those  who  denied  his 
divinity. 

2.  In  further  proof  of  the  humanity  of  Christ  the  Scrip- 


46  CHRISTIAN  THEOLOGY 

tures  affirm  that  he  was  horn  of  woman.  "And  the  third  day 
there  was-  a  marriage  in  Cana  of  Galilee ;  and  the  mother  of 
Jesus  was  there"  (John  2:1).  ^'She  brought  forth  her  first- 
born son"  (Luke  2:7).  ''God  sent  forth  his  Son,  born  of  a 
woman"  (Gal.  4:4).  ^'Being  made  in  the  likeness  of  men; 
and  being  found  in  fashion  as  a  man"  (Phil.  2:  7,  8).  These, 
and  many  other  similar  passages,  teach  that  Jesus  Christ  had  a 
real  human  body, 

3.  He  was  the  seed  of  Abraham  and  the  son  of  David.  "Now 
to  Abraham  were  the  promises  spoken,  and  to  his  seed.  He 
saith  not,  And  to  seeds,  as  of  many,  but  as  of  one.  And  to  thy 
seed,  which  is  Christ"  (Gal.  3:16).  "And  in  thy  seed  shall 
all  the  nations  of  the  earth  be  blessed"  (Gen.  22: 18).  But  he 
is  called  the  son  of  David  as  well  as  the  seed  of  Abraham.  "I 
am  the  root  and  the  offspring  of  David"  (Rev.  22 :  16).  In  his 
divine  nature  he  was  David's  God,  and  in  his  human  nature  he 
was  David's  son.  "What  think  ye  of  the  Christ  ?  whose  son  is 
he?  They  say  unto  him,  The  son  of  David.  He  saith  unto 
them.  How  then  doth  David  in  [by]  the  Spirit  call  him  Lord'* 
(Matt.  22 :  42,  43).  This  is  positive  proof,  both  of  the  divinity 
and  humanity  of  Christ.  He  is  the  son  of  David  according  to 
the  flesh,  and  the  Lord  of  David  according  to  his  divine  nature. 
"Who  was  born  of  the  seed  of  David  according  to  the  flesh'* 
(Rom.  1:3).  And  yet  David  in  spirit — or  by  the  inspira- 
tion of  the  Spirit — calls  him  1/ord. 

4.  Christ's  manner  of  life  upon  earth  proves  that  he  had  a 
true  human  body.  He  hungered,  thirsted,  ate,  dranh,  was 
weary,  slept,  rested,  wept,  was  sorrowful,  and  died.  All  these 
phenomena  prove  his  humanity. 

In  the  person  of  Christ,  then,  there  were  two  distinct  natures, 
the  human  and  the  divine.  "And  without  controversy  great  is 
the  mystery  of  godliness ;  He  who  was  manifested  in  the  flesh" 
(I.  Tim.  3:16).    However  deep  and  mysterious  it  may  be  to  us, 


HYPOSTATIC  UNION  47 

it  is  nevertheless  the  doctrine  of  the  Bible.  "God  manifest  in 
the  flesh" — two  distinct  natures  complete  in  one  person.  We 
rejoice  in  the  doctrine  of  the  divine  Christ,  the  eternal  Son  of 
God,  and  we  may  also  rejoice  in  the  doctrine  of  the  human 
Christ,  the  Son  of  man.  In  the  great  plan  of  human  redemption 
the  union  of  these  two  natures  was  absolutely  necessary.  Neither 
without  the  other  could  have  made  an  atonement  for  the  sin 
of  the  world.  The  divine  nature  could  not  suffer,  and  the  hu- 
man nature  unsanctified  by  the  presence  of  the  divine,  could 
not  have  rendered  satisfaction  to  an  infinite  law.  Herein  we 
have  a  display  of  the  justice,  wisdom,  and  love  of  God:  (1)  of 
his  justice,  in  demanding  satisfaction  for  the  violation  of  his 
law;  (2)  of  his  wisdom,  in  providing  a  remedy  such  as  his 
justice  re(juired;  (3)  of  his  love,  in  giving  his  only  begotten 
Son  as  the  one  only  being  in  the  universe  that  could  satisfy  the 
claims  of  the  divine. 

This,  then,  is  the  Saviour  in  whom  we  are  to  trust  for  eternal 
salvation.  Because  he  was  man,  perfect  and  complete,  he  can 
be  touched  with  the  feeling  of  our  infirmities.  Because  he  is 
God  he  can  forgive  and  sustain  us.  In  the  twofold  nature  of 
Christ  we  have  all.  If  we  need  wisdom,  strength,  sympathy, 
comfort,  power,  and  direction,  we  can  find  it  all  in  Christ.  If 
we  need  purity,  love,  peace,  and  joy,  we  can  find  it  all  in  Christ. 
All  we  need  on  the  human  side  we  can  find  in  him ;  and  all  we 
need  on  the  divine  side  we  can  find  in  him.  "He  is  able  to  save 
to  the  uttermost,"  for  he  "is  the  true  God  and  eternal  life." 

In  contemplating  the  character  of  Christ,  his  condescension, 
his  earth-life,  his  humiliation,  his  sufferings  and  death,  his 
burial  and  resurrection — all  for  the  sake  of  others,  we  can  think 
of  nothing  more  appropriate  with  which  to  close  this  short  chap- 
ter than  to  adopt  the  song  of  the  angels  which  John  heard,  "And 
I  saw,  and  I  heard  a  voice  of  many  angels  round  about  the 


48  CHRISTIAN  THEOLOGY 

throne  and  the  living  creatures  and  the  elders ;  and  the  number 
of  them  was  ten  thousand  times  ten  thousand,  and  thousands  of 
thousands ;  saying  with  a  great  voice,  Worthy  is  the  Lamb  that 
hath  been  slain  to  receive  the  power,  and  riches,  and  wisdom, 
and  might,  and  honour,  and  glory,  and  blessing"  (Rev.  5:  11, 
12).    To  him  be  glory  forevermore ! 


CHAPTER  VI. 

THE  PERSONALITY  AND  DEITY   OF  THE  HOLY  GHOST. 

The  doctrine  of  the  Holy  Spirit  is  a  cardinal  doctrine  in 
Christian  theology.  Because  there  are  mysteries  connected  with 
it  is  no  argument  against  it.  No  finite  mind  can  comprehend 
spirit.  We  cannot  comprehend  life,  much  less  spirit.  We  have 
no  philosophy  concerning  the  existence  of  spirit.  All  we  know, 
or  can  know,  about  the  deity  of  the  Holy  Spirit  is  what  is  re- 
vealed to  us  in  the  Holy  Scriptures. 

The  doctrine  concerning  the  deity  of  the  Holy  Ghost  was 
not  settled  in  the  church  until  a.  d.  381.  In  the  Apostles' 
Creed  we  have  the  simple  statement,  "I  believe  in  the  Holy 
Ghost."  In  the  ISTicene  Creed  of  a.  d.  325  we  have  the  follow- 
ing, "And  [we  believe]  in  the  Holy  Ghost."  ITeither  of  these 
creeds  defined  the  doctrine  of  the  Holy  Ghost,  but  merely  de- 
clared the  fact.  To  settle  the  doctrine  of  the  Trinity  it  was 
necessary  that  a  doctrine  of  the  Holy  Spirit  should  be  formu- 
lated. For  this  purpose  mainly  the  great  council  of  Constanti- 
nople was  called  a.  d.  381.  After  the  most  careful  thought, 
the  following  doctrine  concerning  the  Holy  Spirit  was  adopted, 
"And  [we  believe]  in  the  Holy  Ghost,  the  Lord  and  Giver  of 
life,  who  proceedeth  from  the  Father,  and  with  the  Father  and 
the  Son  together  is  worshiped  and  glorified,  who  spoke  by  the 
prophets."  The  Athanasian  Creed,  supposed  to  have  been 
formulated  in  the  school  of  Augustine,  is  later  than  the  other 
two,  but  the  exact  time  of  its  formulation  is  not  known.  It  is 
more  full  and  explicit  on  the  Trinity  and  the  deity  of  the  Holy 
Ghost  than  either  of  the  others,  and  deserves  the  most  careful 
thought.    "And  the  Catholic  faith  is  this :    That  we  worship  one 

49 


$0  CHRISTIAN  THEOLOGY 

God  in  Trinity,  and  Trinity  in  unity ;  neither  confounding  the 
persons  nor  dividing  the  substances.  For  there  is  one  Person  of 
the  Father,  another  of  the  Son,  and  another  of  the  Holy  Ghost. 
But  the  Godhead  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost  is  all  one;  the  glory  equal,  the  majesty  co-eternal. 
.  .  .  So  the  Father  is  God ;  the  Son  is  God ;  and  the  Holy 
Ghost  is  God.    And  yet  there  are  not  three  Gods ;  but  one  God. 

.  .  The  Father  is  made  of  none ;  neither  created  nor  be- 
gotten. The  Son  is  of  the  Father  alone ;  not  made  nor  created, 
but  begotten.  The  Holy  Ghost  is  of  the  Father  and  of  the  Son ; 
neither  made  nor  created  nor  begotten;  but  proceeding. 
And  in  this  Trinity  none  is  before  or  after  another ; 
none  is  greater  or  less  than  another.  But  the  whole  three  per- 
sons are  co-eternal  and  co-equal.  So  that  in  all  things  as  afore- 
said, the  unity  in  Trinity  and  the  Trinity  in  unity  is  to  be  wor- 
shiped." 

While  creeds  are  subordinate  to  the  Holy  Scriptures,  and 
never  were  intended  to  be  substituted  for  them,  yet  they  are 
helpful  as  systematic  statements  of  cardinal  doctrine  around 
which  the  thought  of  the  church  may  crystallize.  But  funda- 
mental doctrines  such  as  the  divinity  of  Christ,  the  deity  of 
the  Holy  Spirit,  and  the  Trinity  must  be  settled  by  a  direct  ap- 
peal to  the  Word  of  God.  The  question  under  review  is  this, 
Do  the  Scriptures  teach  the  doctrine  of  the  personality  and  deity 
of  the  Holy  Spirit?  It  is  not  our  purpose  to  attempt  to  give 
all  the  passages  bearing  upon  this  subject,  but  a  summary  of 
the  principal  ones. 

I.  Personality  of  the  Holy  Spirit.  By  personality  we  mean 
that  the  Holy  Spirit  is  a  real  and  distinct  person  in  the  God- 
head, not  separate  in  essence  from  the  Father,  but  of  one  sub- 
stance and  eternity  with  the  Father.  There  are  three  distinct 
persons  in  the  Godhead — the  Father,  Son,  and  Holy  Spirit. 


PERSONALITY  OF  TEE  HOLY  GHOST  51 

These  are  of  one  essence,  "personally  distinct,  yet  in  unity  of 
the  Godhead." 

The  names  and  appellations  given  to  the  Holy  Spirit  in  the 
sacred  Scriptures  are  such  as  belong  to  God,  and  to  him  only. 

1.  The  masculine  pronoun.  This  is  applied  to  the  Holy 
Spirit,  the  same  as  to  the  Father.  If  the  Holy  Spirit  is  not  a 
real  person,  it  would  not  be  proper  to  use  terms  that  can  mean 
nothing  else.  Take  a  few  passages  to  illustrate  this  fact.  ''But 
the  Comforter,  even  the  Holy  Spirit,  whom  the  Father  will 
send  in  my  name,  he  shall  teach  you  all  things"  (John  14:  26). 
"For  if  I  go  not  away,  the  Comforter  will  not  come  unto  you ; 
but  if  I  go,  I  will  send  him  unto  you.  And  he,  when  he  is 
come,  will  convict  the  world  in  respect  of  sin,  and  of  righteous- 
ness, and  of  judgement"  (John  16:  7,  8).  Add  to  this  the  thir- 
teenth, fourteenth,  and  fifteenth  verses  of  the  same  chapter, 
"Howbeit  when  he,  the  Spirit  of  truth,  is  come,  he  shall  guide 
you  into  all  the  truth :  for  he  shall  not  speak  from  himself;  but 
what  things  soever  he  shall  hear,  these  shall  he  speak:  and  he 
shall  declare  uato  you  the  things  that  are  to  come.  He  shall 
glorify  me :  for  he  shall  take  of  mine,  and  shall  declare  it  unto 
you.  All  things  whatsoever  the  Father  hath  are  mine:  there- 
fore said  I,  that  he  taketh  of  mine,  and  shall  declare  it  unto 
you."  In  these  passages  the  masculine  pronoun  is  used,  and 
directly  applied  to  the  Holy  Spirit  fourteen  times.  If,  as  some 
teach,  the  Holy  Spirit  is  only  an  influence,  or  abstract  attribute, 
how  are  we  to  interpret  the  Saviour's  language  ?  There  is  no 
stronger  appellation  of  personality  in  any  language  than  the 
masculine  pronoun  as  used  in  these  passages  and  applied  to  the 
Holy  Spirit.  Observe  still  further  that  in  these  same  passages 
there  are  ten  personal  acts  ascribed  to  the  Holy  Spirit  which 
are  "only  proper  to  a  being  of  intelligence  and  personality" ; 
namely,  (1)  to  be  sent,  (2)  to  teach,  (3)  to  come,  (4)  to  re- 
prove, (5)  to  guide,  (6)  to  speak,  (7)  to  hear,  (8)  to  show, 


52  CHRISTIAN  THEOLOGY 

(9)  to  take,  (10)  to  receive.  If  the  Holy  Spirit  is  nothing 
more  than  an  abstract  influence,  quality,  attribute,  or  energy, 
how  are  we  to  account  for  the  personal  acts  ascribed  to  him  ? 

II.  The  name  given  to  the  Holy  Spirit  proves  his  deity. 
He  is  called  God.  "But  Peter  said,  Ananias,  why  hath  Satan 
filled  thy  heart  to  lie  to  the  Holy  Ghost  ?  .  .  .  thou  hast 
not  lied  unto  men,  but  unto  God"  (Acts  5  :  3,  4).  Peter  charged 
Ananias  of  lying  to  the  Holy  Ghost,  which  he  affirms  is 
lying  to  God,  thus  teaching  that  the  Holy  Ghost  is  God. 
"Which  were  born,  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God"  (John  1:13).  "For 
whatsoever  is  begotten  of  God  overcometh  the  world"  (I. 
John  5:4).  Observe  that  in  these  passages  the  new  birth  is 
ascribed  directly  to  God — "born  of  God."  In  John  3 :  5-7,  our 
Lord  teaches  that  we  are  born  of  the  Spirit.  The  same  work 
is  ascribed  to  God  and  to  the  Holy  Spirit,  thus  calling  the  Holy 
Spirit  God.  Compare  Isa.  6:5,  9,  10  with  Acts  28 :  25,  27, 
and  you  will  see  that  whom  the  prophet  calls  the  "Lord  of 
hosts,"  the  apostle  calls  the  "Holy  Spirit." 

III.  The  attributes  ascribed  to  the  Holy  Spirit  establish 
his  personality  and  divinity,  for  they  are  such  as  belong  to  no 
being  in  the  universe  but  God.  (1)  Eternity.  "How  much 
more  shall  the  blood  of  Christ,  who  through  the  eternal  Spirit 
offered  himself  without  blemish  unto  God,  cleanse  your  con- 
science from  dead  works  to  serve  the  living  God  ?"  (Heb.  9  :  14.) 
(2)  Omnipresence.  "Whither  shall  I  go  from  thy  spirit?  Or 
whither  shall  I  flee  from  thy  presence?"  (Ps.  139:7.)  "But 
ye  [all  Christians  everywhere]  are  not  in  the  flesh,  but  in  the 
spirit,  if  so  be  that  the  Spirit  of  God  dwelleth  in  you"  (Rom. 
8:9).  (3)  Omnipotence.  "By  word  and  deed,  in  the  power 
of  signs  and  wonders,  in  the  power  of  the  Holy  Ghost" 
(Rom.  15:18,  19).  (4)  Omniscience.  "For  the  Spirit 
eearcheth  all  things,  yea,  the  deep  things  of  God.      For  who 


PERSONALITY  OF  THE  HOLY  GHOST  53 

among  men  knoweth  the  things  of  a  man,  save  the  spirit  of 
the  man,  which  is  in  him  ?  even  so  the  things  of  God  none 
knoweth,  save  the  Spirit  of  God"  (I.  Cor.  2:10,  11).  This 
is  a  very  strong  passage.  ''The  Spirit  searcheth."  Could  the 
Spirit  search  if  he  is  not  a  person  ?  Could  the  Spirit  search 
the  deep  things  of  God,  and  know  them,  if  he  is  not  omnis- 
cient ?  "The  things  of  God  knoweth  no  man,"  but  the  Spirit 
knoweth  them.  "There  is,"  says  Dr.  Miley,  "no  stronger  ex- 
pression of  an  absolute  omniscience  in  the  Scriptures.  This  is 
the  omniscience  of  the  Holy  Spirit." 

Now,  these  are  attributes  which  do  not  belong  to  any  created 
being;  neither  do  they  inhere  in  any  mere  influence,  energy, 
or  quality ;  they  belong  to  God,  and  to  him  only.  In  the  forego- 
ing passages  they  are  directly  applied  to  the  Holy  Spirit ;  there- 
fore, the  Holy  Spirit  must  be  God. 

IV.  The  agency,  or  work  of  the  Holy  Spirit  attests  his  real 
and  proper  divinity.  His  work  denotes  that  he  is  the  exec- 
utive ofiicer  in  the  Holy  Trinity.  The  Holy  Spirit  could  never 
perform  an  official  act  if  he  were  not  a  personal  identity.  (1) 
Creation.  "And  the  spirit  of  God  moved  upon  the  face  of  the 
waters.  And  God  said.  Let  there  be  light:  and  there  was 
light"  (Gen.  1:2).  "Thou  sendest  forth  thy  spirit,  they  are 
created ;  and  thou  renewest  the  face  of  the  ground"  (Ps.  104 : 
30).  "By  his  spirit  the  heavens  are  garnished"  (Job  26:  13). 
"The  spirit  of  God  hath  made  me,  and  the  breath  of  the  Al- 
mighty giveth  me  life"  (Job  33:4).  Personal  action  is  here 
ascribed  to  the  Holy  Spirit.  He  moved,  created,  garnished, 
and  made.  This  could  not  be  said  of  a  mere  influence,  energy, 
or  abstract  attribute.  It  carries  with  it  the  idea  of  divinity 
and  personality.  "God,  having  of  old  time  spoken  unto  the 
fathers  in  the  prophets  by  divers  portions  and  in  divers  man- 
ners" (Heb.  1:1).  How  did  God  speak  to  the  fathers? 
Paul  says  "by  the  prophets."     But  how  did  he  speak  by  the 


54  CHRISTIAN  THEOLOGY 

prophets?  Peter  answers  this,  "For  no  prophecy  ever  came 
by  the  will  of  man :  but  men  spake  from  God,  being  moved  by 
the  Holy  Ghost"  (II.  Pet.  1:  21).  What  Paul  says  God  did, 
Peter  says  the  Holy  Ghost  did ;  therefore,  the  Holy  Ghost  must 
be  God. 

The  work  of  the  Holy  Spirit  as  set  forth  in  the  Scriptures 
not  only  includes  creation  and  inspiration,  but  preservation, 
regeneration,  witnessing  with  our  spirit,  quickening,  comfort- 
ing, guiding,  and  upholding. 

The  Holy  Spirit  is  associated  with  the  Father  and  the  Son 
in  the  ordinance  of  baptism.  Would  God  associate  himself  in 
such  intimate  relation  with  a  mere  influence,  or  energy  ?  "Into 
the  name  of  the  Father  and  of  the  Son  and  of  the  Holy  Ghost" 
(Matt.  28;  19).  This  text  can  never  be  explained  by  those 
who  deny  the  personality  and  deity  of  the  Holy  Ghost.  The 
candidate  is  as  much  baptized  in  the  name  of  the  Holy  Ghost 
as  he  is  in  the  name  of  the  Father.  It  would  be  just  as  reason- 
able to  say  that  the  Father  is  a  mere  influence,  energy,  or  ab- 
stract attribute  as  to  say  it  in  relation  to  the  Holy  Ghost. 
Furthermore,  the  Holy  Spirit  is  honored  by  an  association  with 
the  Father  and  the  Son  in  the  apostolic  benediction.  "The 
grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God,  and  the  com- 
munion of  the  Holy  Ghost,  be  with  you  all"  (II.  Cor.  13:  14). 
"God  represents  himself  as  a  jealous  God,  who  will  not  give  his 
honor  to  another."  But  if  the  name  of  a  mere  creature,  attri- 
bute, or  influence  be  connected  with  God  the  Father  in  the  most 
solemn  forms  of  religious  worship,  how  can  we  contemplate 
the  subject  without  seeing  therein  the  most  direct  encourage- 
ment to  idolatry  1 

Concerning  the  apostolic  benediction,  Dr.  Miley  says:  "It 
is  not  a  mere  form  of  words,  but  an  earnest  prayer  .  .  . 
for  the  richest  spiritual  blessings.  These  blessings  can  be  con- 
ferred only  through  personal  divine  agency.     This  love  of  God 


PERSONALITY  OF  THE  HOLY  GHOST  55 

the  Father  is  the  personal  bestowment  of  the  gifts  of  his  love. 
This  grace  of  Christ  is  the  personal  gift  of  the  benefits  of  his 
redemptive  work.  Hence  this  communion  of  the  Spirit  must 
signify  his  personal  agency  in  our  spiritual  life.  The  person- 
ality of  the  Spirit  is  as  real  as  that  of  the  Father  and  of  the 
Son." 

In  I.  Cor.  12 : 4-11,  Paul  gives  a  list  of  the  gifts  of  the  Holy 
Spirit  which  proves  beyond  all  doubt  his  personality.  He  gives 
wisdom,  faith,  power,  and  knowledge,  which  are  all  personal 
attributes.  Then  we  are  taught  that  the  Holy  Spirit  is  grieved, 
is  lied  to,  resisted,  blasphemed  against,  searches  and  knows  all 
things.  All  these  stand  as  proofs  conclusive  of  the  deity  and 
personality  of  the  Holy  Spirit. 

VI.  The  majesty  ascribed  to  the  Holy  Ghost  is  direct  proof 
of  his  personality  and  deity.  "Therefore  I  say  unto  you,  Every 
sin  and  blasphemy  shall  be  forgiven  unto  men;  but  the  blas- 
phemy against  the  Spirit  shall  not  be  forgiven"  (Matt.  12: 
31).  It  matters  not  what  you  call  this  Holy  Spirit — call 
it  an  influence,  an  energy,  a  power,  a  manifestation,  or  an 
abstract  attribute, — you  can  never  make  sense  out  of  this 
text  until  you  admit  the  personality  and  deity  of  the  Holy 
Ghost,  When  we  admit  that  the  Holy  Spirit  is  a  real  and  dis- 
tinct person  in  the  Godhead,  and  equal  in  power  and  glory  with 
the  Father  and  the  Son,  all  these  scriptures  are  plain,  other- 
wise they  are  inexplicable. 

The  titles,  worlcs,  attributes,  honors,  and  majesty  ascribed  to 
the  Holy  Ghost  throughout  the  Scriptures  are  such  as  belong 
to  no  being  in  the  universe  but  the  Lord  of  Hosts ;  we  therefore 
conclude  that  the  Holy  Ghost  is  God,  equal  in  being  with  the 
Father  and  the  Son. 

The  doctrine  of  the  Holy  Spirit  is  one  of  the  cardinal  doc- 
trines of  Christianity.  God  uses  many  instrumentalities  in 
carrying  on  the  affairs  of  his  government,  but  the  Holy  Spirit 


66  CHRISTIAN  THEOLOGY 

is  the  one  only  agent.  He  is  the  executive  officer  in  the  Holy 
Trinity.  Nothing  is,  or  can  be  accomplished  in  or  through  the 
church  without  the  personal  aid  of  this  agent.  Our  Lord  taught 
his  disciples  that  it  were  better  for  him  to  go  away,  for  if  he 
went  not  away  the  Holy  Spirit  would  not  come.  The  meaning 
seems  to  be  that  in  the  divine  plan  of  human  redemption  the 
presence  and  aid  of  the  Holy  Spirit  in  the  church  was  more 
needful  than  his  own  personal  presence.  "Nevertheless  I  tell 
you  the  truth ;  It  is  expedient  for  you  that  I  go  away :  for  if 
I  go  not  away,  the  Comforter  will  not  come  unto  you"  (John 
16:7).  The  deity,  personality,  and  influence  of  the  Holy 
Spirit  will  be  further  considered  in  subsequent  chapters. 


CHAPTER  VII. 

INFLUENCE  AND  OFFICE  OF  THE  HOLY  SPIRIT. 

CoNCEENiNG  the  "influence  of  the  Holy  Spirit,  it  is  not 
claimed  that  he  operates  independent  nor  in  contravention  of 
the  moral  exercise  of  the  mental  powers,"  but  in  harmony  with 
all  the  laws  of  mind.  The  work  of  the  Holy  Spirit  has  been 
divided  into  extraordinary  and  ordinary.  By  extraordinary  is 
meant  "immediate  inspiration,  making  men  prophets" ;  by  or- 
dinary is  meant  "his  regenerating  and  sanctifying  influence, 
making  men  saints." 

Inspiration  of  the  Holy  Spirit.  By  inspiration  is  meant 
divine  diction.  When  we  speak  of  the  inspiration  of  the  Holy 
Scriptures  we  mean  that  the  sacred  writers  prepared  their  works 
under  the  plenary  and  immediate  influence  of  the  Holy  Spirit. 
The  Scriptures  claim  this  in  many  ways.  "Every  scripture  in- 
spired of  God  is  also  profitable  for  teaching,  for  reproof,  for 
correction,  for  instruction  which  is  righteousness"  (II.  Tim. 
3:  16).  "For  no  prophecy  ever  came  by  the  will  of  man:  but 
men  spake  from  God,  being  moved  by  the  Holy  Ghost"  (II. 
Pet.  1:21).  "Brethren,  it  was  needful  that  the  scripture 
should  be  fulfilled,  which  the  Holy  Ghost  spake  before  by  the 
mouth  of  David  concerning  Judas"  (Acts  1:  16).  These  pas- 
sages are  so  plain  and  direct  that  comment  is  unnecessary.  In 
Eph.  3 :  3-5,  we  read,  "How  that  by  revelation  was  made  known 
unto  me  the  mystery ;  .  .  .  which  in  other  generations  was 
not  made  known  unto  the  sons  of  men,  as  it  hath  now  been  re- 
vealed unto  his  holy  apostles  and  prophets  in  the  Spirit."  Upon 
this  passage  Dr.  Clarke  says :  "The  apostle  wishes  the  Ephesians 
to  understand  that  it  was  not  an  opinion  of  his  own,  or  a  doc- 

•  57 


58  CHRISTIAN  THEOLOGY 

trine  which  he  was  taught  by  others,  or  which  he  had  gathered 
from  the  ancient  prophets;  but  one  that  came  to  him  bj  im- 
mediate revelation  from  God.  These  were  discoveries  totally 
new,  and  now  revealed  for  the  first  time  by  the  Spirit  of  God." 

The  inspiration  of  the  IIolv  Scriptures  is  not  only  confirmed 
by  what  they  claim  for  themselves,  but  by  ''the  celestial  ideas  in 
them ;  the  spirituality  and  elevation  of  their  design ;  the  maj- 
esty and  simplicity  of  their  style ;  the  candor,  disinterestedness, 
and  uprightness  of  the  penmen ;  the  harmonious  agreement  of 
their  various  parts ;  their  wonderful  efficacy  on  the  consciences 
and  character  of  mankind  ;  their  astonishing  preservation ;  the 
multitude  of  miracles  wrought  in  confirmation  of  the  doctrine 
they  contain,  and  the  exact  fulfillment  of  all  their  predictions 
up  to  this  hour." 

There  are  passages  of  Scripture  which  contain  such  elevation 
of  thought  concerning  God  and  his  attributes  as  the  most  exalted 
genius  never  possessed  in  himself.  There  are  subjects  treated 
by  the  sacred  penmen  which  they  could  not  have  known  by  any 
natural  means.  Take  what  is  said  from  first  to  last  on  the  plan 
of  human  redemption,  and  it  far  surpasses  anything  that  was 
ever  conceived  by  mere  human  wisdom.  Look  at  the  prophe- 
cies, extending  througli  many  centuries,  and  their  exact  fulfill- 
ment. Take  it  altogether,  and  we  have  the  clearest  evidence  that 
*'holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost." 

Because  we  speak  of  tlie  administration  of  the  Spirit  as 
peculiar  to  the  gospel  age,  we  are  not  thence  to  conclude  that 
ho  was  inactive  prior  to  that  time.  He  was  active  in  creation 
and  connocted  with  the  plan  of  redemption  from  the  time  the 
promise  was  given  to  Adam.  In  I.  Pet.  1 :  2,  we  read  that  the 
prophets  inquired  and  searched  diligently  to  find  out  the  "time 
the  Spirit  of  Christ  which  was  in  them  did  signify,  when  it  testi- 
fied beforehand  the  sufferings  of  Christ,  and  the  glory  that 
should  follow."    He  was  "the  author  and  finisher  of  our  Lord's 


OFFICE  OF  THE  HOLY  SPIRIT  59 

human  nature/'  so  that,  in  many  ways,  his  work  is  shown  in  the 
Old  as  well  as  in  the  New  Testament.  But  his  administration 
proper  commenced  on  the  day  of  Pentecost.  The  gift  of  the 
Spirit  was  to  glorify  Christ,  and  this  he  could  not  do  until 
Christ  himself  was  glorified  in  heaven.  Our  Lord  said,  ''He 
shall  glorify  me :  for  he  shall  take  of  mine,  and  shall  declare  it 
unto  you."  Dr.  Pope,  in  speaking  of  the  administration  of  the 
Holy  Spirit,  says  that  it  signifies  "that  we  now  pass  from  the 
finished  work  of  Christ  to  its  application  by  the  Holy  Ghost 
through  the  gospel."  Furthermore  he  says :  ''The  divine  purpose 
of  redemption  was  gradually  accomplished  in  the  establishment 
of  a  covenant  of  which  Jesus  Christ  was  the  mediator.  Having 
ratified  that  covenant  with  his  blood,  the  Redeemer  commits  it 
to  the  Holy  Spirit  that  he  may  carry  out  all  its  provisions  ac- 
cording to  the  will  of  its  divine  Author." 

It  would  be  difficult,  if  indeed  not  impossible,  ever  to  estimate 
the  importance  of  the  personal  presence  and  aid  of  the  Holy 
Spirit  in  carrying  forward  the  work  of  the  church.  The  church, 
however  complete  her  machinery  may  be,  is  powerless  for  good 
without  this  Spirit-life.  Jesus  bade  his  disciples  go  and  teach 
all  nations,  but  they  should  wait  until  they  received  the  Holy 
Spirit.  Jesus  told  his  disciples  that  the  Holy  Spirit  would 
come  and  abide  in  and  with  the  church.  "The  Christian  church 
is  the  sphere  of  the  Spirit's  administration."  He  quickens  the 
Word  as  it  is  preached ;  convinces  of  sin,  righteousness,  and 
judgment ;  renews  the  heart ;  cleanses  the  soul  by  the  applica- 
tion of  the  blood  of  atonement;  adopts  into  God's  spiritual 
family;  enlightens  the  understanding;  comforts,  guides,  and 
strengthens  the  church. 

There  is  a  remarkable  passage  in  Rom.  8 :  26,  27,  which  every 
Christian  would  do  well  to  read  and  study,  "And  in  like  manner 
the  Spirit  also  helpeth  our  infirmity:  for  we  know  not  how  to 
pray  as  we  ought;    but  the  Spirit  himself  maketh  intercession 


00  CHRISTIAN  THEOLOGY 

for  us  with  groanings  which  cannot  be  uttered ;  and  he  that 
searcheth  the  hearts  knoweth  what  is  the  mind  of  the  Spirit, 
because  he  maketh  intercession  for  the  saints  according  to  the 
will  of  God."  Jesus  Christ  is  our  Advocate  with  the  Father; 
the  Holy  Spirit  makes  intercessions  for  us,  not  by  supplications 
to  God,  *'but  by  directing  and  qualifying  our  supplications, 
which,  according  to  the  gospel  scheme,  is  the  peculiar  work  and 
office  of  the  Holy  Spirit."  '*We  know  not  how^  to  pray  as  we 
ought."  But  the  Spirit  helpeth  us,  so  that  by  his  intercessions 
our  prayers  are  heard  and  answered.  He  is  ever  present,  di- 
recting, qualifying,  ever  giving  instrumentalities,  and  making 
them  effective.  The  life  and  power  of  the  individual  Christian, 
as  well  as  that  of  the  w^hole  church,  is  due  to  the  personal  pres- 
ence and  direct  influence  of  the  Holy  Spirit. 

It  is  the  settled  belief  of  the  evangelical  church  that  the  Holy 
Spirit  moves  upon  the  hearts  and  minds  of  the  people  through 
the  medium  of  his  Word.  The  Word  alone  would  not  be  effec- 
tive if  it  were  not  quickened  by  the  Holy  Spirit.  In  Eph.  6: 
17,  Paul  speaks  of  the  Word  as  ''the  sword  of  the  Spirit."  It 
came  by  the  inspiration  of  the  Spirit,  and  "receives  its  fulfill- 
ment in  the  soul  through  the  operation  of  the  Holy  Spirit."  In 
Heb.  4:12,  the  Word  is  represented  as  " quick,"  "powerful" 
"piercing"  "dividing"  and  "discerning"  The  Word  itself  has 
no  such  power.  But  when  quickened  by  the  Holy  Spirit  it  wull 
reach  the  hearts  of  the  people. 

It  being  conceded  then  that  the  Holy  Spirit  inspired  the 
sacred  Scriptures,  and  that  he  also  operates  on  the  hearts  and 
minds  of  the  people  through  the  medium  of  the  written  Word, 
the  only  remaining  question  to  consider  is,  whether  the  Spirit 
operates  on  the  mind  and  heart  of  man  separate  and  apart  from 
the  written  Word.  It  would  seem  most  reasonable  that  "the 
Father  of  Spirits,  by  a  thousand  ways,  has  access  to  the  spirits 
he  has  made,  so  as  to  give  them  what  determination,  or  impart. 


OFFICE  OF.  THE  HOLY  SPIRIT  61 

to  them  what  assistance  he  thinks  proper."  A  few  plain  texts 
will  assist  us  in  understanding  this  doctrine.  "Then  opened  he 
their  mind,  that  they  might  understand  the  scriptures"  (Luke 
24:45).  Our  Lord  did  not  open  their  understanding  by  the 
Scriptures;  but  that  they  might  understand  the  Scriptures. 
"Whose  heart  the  Lo7'd  opened,  to  give  heed  unto  the  things 
which  were  spoken  by  Paul"  (Acts  16:  14).  Here  the  opening 
of  the  heart  is  ascribed  directly  to  the  Lord ;  not  after  Lydia  had 
heard  Paul,  but  in  order  that  she  might  attend  unto  the  things 
spoken  by  Paul. 

"The  king's  heart  is  in  the  hand  of  the  Lord  as  the  water- 
courses: he  turneth  it  whithersoever  he  will"  (Prov.  21:1). 
Here  the  influence  that  turns  the  heart  is  direct  from  the  Lord — 
the  heart  is  in  his  hand — he  turns  it  "whithersoever  he  will." 

Jesus  told  his  disciples  that  when  the  Comforter  was  come 
he  would  "convict  the  world  in  respect  of  sin,  and  of  righteous- 
ness, and  of  judgement"  (John  16:  8).  The  plain  meaning  is 
that  the  Holy  Ghost  is  not  confined  to  one  time,  place,  or  people. 
He  "will  convict  the  world." 

Furthermore,  the  direct  influence  of  the  Holy  Spirit  may 
be  expected  in  answer  to  prayer.  "If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your  children,  how  much  more  shall 
your  heavenly  Father  give  the  Holy  Spirit  to  them  that  ask 
him?"  (Luke  11:  13.)  "Create  in  me  a  clean  heart,  O  God; 
and  renew  a  right  spirit  within  me"  (Ps.  51:  10).  Why  pray 
for  the  help  and  influence  of  the  Holy  Spirit  if  he  can  only 
operate  upon  the  heart  and  mind  through  the  written  Word  ? 

The  plain  teaching  of  the  Word  of  God  is :  (1)  that  the  Holy 
Spirit  inspired  the  writers  of  the  sacred  Scriptures;  (2)  the 
Holy  Spirit  operates  upon  the  hearts  and  minds  of  the  people 
through  and  by  means  of  the  written  Word;  (3)  the  Holy 
Spirit,  as  the  executive  oflicer  in  the  Holy  Trinity,  operates 
upon  the  hearts  and  minds  of  the  people  direct,  and  "distinct 


62  CHRISTIAN  THEOLOGY 

from  argument  and  motives  presented  in  words  to  the  eye  or 
the  ear."     The  Holy  Spirit  can  as  easily  move  upon  the  spirit, 
of  man  direct  as  he  '^ moved  upon  the  face  of  the  waters/'    There 
are  two  questions  which  ma}'  be  considered  in  this  connection. 

1.  Concerning  the  heathen.  Will  any  of  them  be  saved  ? 
Paul,  in  Rom.  2:12-15,  more  than  intimates  that  those  who 
do  by  nature  the  things  contained  in  the  law,  and  live  according 
to  the  best  light  they  have,  will  be  saved.  But  they  have  a  cor- 
rupt nature  which  would  forever  unfit  them  for  heaven.  How 
is  that  corrupt  nature  to  be  removed  ?  Is  there  any  other  means 
for  cleansing  the  soul  save  the  virtue  of  the  blood  of  atonement  ? 
Is  there  any  agent,  human  or  divine,  to  apply  that  blood  but  the 
Holy  Spirit?  Xow,  if  the  Holy  Spirit  can  operate  upon  the 
mind  and  heart  of  man  only  through  the  medium  of  the  Word, 
then  all  the  heathen  will  be  lost,  no  matter  what  they  do. 

2,  Infants  and  idiots.  All  men  are  depraved ;  all  are  born 
into  the  world  with  a  corrupt  nature.  Infants  and  idiots  are 
innocent  so  far  as  the  guilt  of  sin  is  concerned,  but  they  have 
a  nature  which  unfits  them  for  heaven.  Xothing  unholy  or  un- 
clean can  ever  enter  heaven.  Xot  a  saint  in  heaven  whose  soul 
has  not  been  washed  and  made  white  in  the  blood  of  the  Lamb ! 
How  are  infants  and  idiots  to  be  saved  ?  Through  what  agency 
will  their  souls  be  washed  and  made  white  ? 

To  show  still  further  the  influence  and  ofiice  of  the  Holy 
Spirit  we  will  close  this  chapter  by  calling  attention  to  the  em- 
blems under  which  he  is  alluded  to  in  the  Scriptures:  Water — 
cleansing,  fertilizing,  refreshing,  abundant,  freely  given.  Fire 
— purifying,  illuminating,  searching.  Wind — independent, 
powerful,  sensible  in  its  efl^ects,  reviving.  Oil — healing,  com- 
forting, consecrating.  Rain  and  dew — fertilizing,  refreshing, 
abundant,  imperceptible,  penetrating.  A  dove — gentle,  meek, 
innocent,  forgiving.  A  voice — speaking,  guiding,  warning, 
teaching.    A  seal — impressing,  securing,  authenticating. 


CHAPTER  VIII. 

THE  TRINITY. 

The  word  "trinity"  means  the  union  of  three  in  one.  "The 
trinity  of  persons  in  the  Deity  consists  with  the  unity  of  the 
divine  essence."  The  doctrine  of  the  Trinity  as  set  forth  in  the 
Holy  Scriptures  is  well  and  properly  expressed  in  the  following 
words:  "There  is  but  one  living  and  true  God,  everlasting,  of 
infinite  power,  wisdom,  and  goodness ;  the  maker  and  preserver 
of  all  things,  visible  and  invisible.  And  in  unity  of  this  God- 
head there  are  three  persons,  of  one  substance,  power,  and  eter- 
nity, the  Father,  the  Son  (the  Word),  and  the  Holy  Ghost." 

Concerning  the  modus  of  this  divine  existence,  that  is  an 
inexplicable  mystery.  How  three  persons  constitute  one  God 
we  may  never  be  able  to  comprehend.  But  this  cannot  be  urged 
as  valid  objection  against  the  doctrine  of  the  Trinity  in  unity. 
Ko  man  can  comprehend  any  one  of  the  divine  attributes ;  nor 
can  he  fully  comprehend  the  modus  in  which  any  living  thing 
subsists,  be  it  insect,  man,  or  angel.  If  we  cannot  therefore 
comprehend  in  the  least,  how  do  we  expect  to  comprehend  in 
the  greatest  ?  We  receive  it  as  a  great  and  glorious  truth,  and 
upon  it  rests  our  faith.  "He  that  cometh  to  God  must  believe 
that  he  is,"  but  he  is  not  required  to  comprehend  what  he  is. 

"The  trinity  of  persons  in  the  Deity  consists  with  the  unity 
of  the  divine  essence."  To  establish  this  doctrine  it  will  be 
necessary  to  show  from  the  Holy  Scriptures  that  distinct  per- 
sonality, and  divine  perfections,  are  ascribed  to  the  Father  and 
to  the  Son  and  to  the  Holy  Ghost. 

TJie  Unity  of  God.  By  the  "unity  of  God"  we  are  to  under- 
stand that  there  is  but  one  God,  or  self -existent  being,  in  the 
universe.     This  mav  be  established  from  what  is  said  concern- 


61  CHRISTIAN  THEOLOGY 

ing  his  perfections,  independence,  and  attributes.  It  also  ap- 
pears in  the  unity  of  design  in  all  his  works.  The  unity  of  God 
is  held  both  by  Unitarians  and  Trinitarians.  The  difference 
between  Unitarians  and  Trinitarians  is  this,  the  former  confine 
all  the  perfections  of  the  Deity  to  the  Father  alone,  while  the 
latter  hold  that  ^*in  the  unity  of  the  Godhead  there  are  three 
persons  of  one  substance,  power,  and  eternity — the  Father,  the 
Son  (the  Word),  and  the  Holy  Ghost."  The  fact  that  there  is 
a  trinity  of  persons  in  the  unity  of  the  divine  essence  does  not 
make  three  Gods.  ''There  is,"  says  Dr.  Gill,  ''but  one  divine 
essence,  though  there  are  different  modes  of  subsisting  in  it, 
which  are  called  persons;  and  these  possess  the  whole  essence 
undivided.  And  this  unity  is  not  a  unity  of  parts,  which  makes 
one  compositum,  as  the  body  and  soul  of  man  do,  for  God  is  a 
simple  and  uncompounded  Spirit." 

To  establish  the  unity  of  God  it  will  only  be  necessary  to 
introduce  a  few  of  the  many  passages  that  teach  it.  "Know 
therefore  this  day,  and  lay  it  to  thine  heart,  that  the  Lord  he 
is  God  in  heaven  above  and  upon  the  earth  beneath:  there  is 
none  else"  (Deut.  4:39).  "For  thou  art  great,  and  doest 
wondrous  things"  (Ps.  86: 10),  "Before  me  there  was  no  God 
formed,  neither  shall  there  be  after  me"  (Isa.  43:  10).  "Jesus 
answered,  The  first  is.  Hear,  O  Israel ;  The  Lord  our  God,  the 
Lord  is  one;  and  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind. 
and  with  all  thy  strength"  (Mark  12:29,  30).  "Thus  saith 
the  Lord,  the  King  of  Israel,  and  his  redeemer  the  Lord  of 
hosts:  I  am  the  first,  and  I  am  the  last ;  and  beside  me  there  is 
no  God.  Fear  ye  not,  neither  be  afraid :  have  I  not  declared 
imto  thee  of  old,  and  shewed  it  ?  and  ye  are  my  witnesses.  Is 
there  a  God  beside  me  ?  yea,  there  is  no  Rock ;  I  know  not  any" 
(Isa.  44:  6,  8).  "And  this  is  life  eternal,  that  they  should  know 
thee  the  only  true  God,  and  him  whom  thou  didst  send,  even 


TEE  TRINITY  65 

Jesus  Christ"  (John  17:3).  ''One  God  and  Father  of  all, 
who  is  over  all,  and  through  all,  and  in  all"  (Eph.  4:6). 
''Hear,  O  Israel:  the  Lord  our  God  is  one  Lord"  (Deut.  G:  4). 
The  unity  of  God  is  declared  by  himself,  "Is  there  a  God  be- 
side me ?  yea,  there  is  no  Rock;  I  know  not  any"  (Isa.  44:  8). 
This  is  a  fundamental  doctrine  of  the  Christian  religion.  Any 
other  view  would  vitiate  the  whole  Christian  system.  The  fact 
that  there  are  three  persons  in  the  Godhead  does  not,  nor  can- 
not affect  the  unity  of  the  divine  essence.  He  is  still  one  God ; 
eternal,  omnipotent,  and  independent.  As  expressed  in  our 
Confession  of  Faith,  "We  believe  in  the  only  true  God,  the 
Father,  the  Son,  and  Holy  Ghost;  that  these  three  are  one, 
the  Father  in  the  Son,  the  Son  in  the  Father,  and  the  Holy 
Ghost  equal  in  essence  or  being  with  both." 

Divinity  of  Christ.  This  was  considered  in  a  previous  chap- 
ter, but  there  are  certain  phases  of  it  which  we  think  should  be 
mentioned  in  connection  with  the  Trinity.  The  titles,  attri- 
butes, works,  and  honors  ascribed  to  Christ  attest  his  divinity. 
Objections  against  the  divinity  of  Christ  have  been  urged  be- 
cause he  is  called  the  Son  of  God.  This,  like  many  other  mat- 
ters concerning  the  existence  of  God,  is  a  mystery,  but  is  not  on 
that  account  to  be  rejected.  The  eternal  Sonship  of  Jesus 
Christ  is  thus  expressed  in  the  ISTicene  Creed,  "We  believe  in 
one  Lord  Jesus  Christ,  the  Son  of  God,  begotten  of  the  Father, 
Light  of  Light,  very  God  of  very  God,  begotten,  not  made,  be- 
ing #f  one  substance  with  the  Father ;  by  whom  all  things  were 
made."  The  Athanasian  Creed  says,  "The  Son  is  of  the  Father 
alone ;  not  made,  nor  created ;  but  begotten."  Dr.  Pope  says, 
"The  eternal  Sonship  has  an  essential  relation  to  the  doctrine 
of  the  Trinity;  and  nothing  is  more  important  than  to  dis- 
tinguish between  this  and  those  applications  of  the  term  'Son' 
which  refer  to  the  incarnate  estate.  'Thou  art  my  Son;  this 
day  have  I  begotten  thee'  is  applied  in  the  K'ew  Testament  to 

5 


66  CHRISTIAN  THEOLOOY 

the  full  manifestations  of  the  Son  as  Mediator ;  but  St.  Paul 
teaches  that  the  Son  as  such  is  the  image  of  the  invisible  God, 
the  Firstborn  before  every  creature,  who  is  before  all  things." 

Dr.  Hodge  says:  ''The  peculiar  personal  property  of  the 
first  Person  is  expressed  by  the  title  Father.  As  a  person  he  is 
eternally  the  Father  of  his  only  begotten  Son.  The  peculiar 
personal  property  of  the  second  Person  is  expressed  by  the  title 
Son.  As  a  person  he  is  eternally  the  only  begotten  of  the  Fa- 
ther, and  hence  the  express  image  of  his  person,  and  the  eternal 
Word  in  the  beginning  with  God.  The  peculiar  pro-perty  of  the 
third  Person  is  expressed  by  the  title  Spirit.  This  cannot  ex- 
press his  essence,  because  his  essence  is  also  the  essence  of  the 
Father  and  Son.  It  must  express  his  eternal  personal  relation 
to  the  other  divine  persons,  because  he  is  a  person  constantly 
designated  as  the  Spirit  of  the  Father  and  the  Spirit  of  the  Son. 
They  are  all  spoken  of  in  Scripture  in  a  constant  order ;  the 
Father  first,  the  Son  second,  and  the  Spirit  third." 

Dr.  Miley  says:  ''The  personality  [of  the  Son]  is  clearly 
given  in  the  identification  of  the  Word  with  the  incarnate  Son'j 
'and  the  Word  was  made  flesh,  and  dwelt  among  us,  (and  we  be- 
held his  glory,  the  glory  as  of  the  only  begotten  of  the  Father,) 
full  of  grace  and  tnith' ;  'the  only  begotten  of  the  Father'  ever 
means  the  Son  of  God.  The  Son  is  the  Word.  The  Word  is 
personally  and  essentially  divine.  This  is  the  truth  of  a  divine 
Sonship." 

Deity  of  the  Holy  Spirit.  Suffice  it  to  say  in  this  place,  that 
the  personality  and  deity  of  the  Holy  Spirit  is  proven  in  the 
same  manner  that  we  prove  the  divinity  of  Christ.  The  titles, 
attributes,  works,  honors,  and  majesty  ascribed  to  the  Holy 
Spirit  are  such  as  belong  to  God  and  to  him  only.  They  are 
not  ascribed  to  men,  nor  angels;  why,  then,  are  they  ascribed 
to  the  Holy  Spirit,  if  ho  be  not  God  ? 

Some  have  thought  that  they  found  in  nature  analogies  that 


TEE  TRINITY  67 

would  stand  as  proof  of  the  divine  Trinity.  There  miay  be  such 
analogies — there  may  be  a  trinity  in  many  things, — but  wher- 
ever you  find  a  trinity  you  will  find  a  mystery.  Dr.  T.  Watson 
said,  "Our  narrow  thoughts  can  no  more  comprehend  the 
Trinity  in  Unity  than  a  little  nutshell  will  hold  all  the  waters 
of  the  ocean."  Dr.  Miley,  when  treating  on  this  subject,  says : 
*'We  have  attempted  no  philosophy  of  the  Trinity.  There  is 
for  us  no  present  solution  of  the  doctrine.  There  is,  however, 
a  philosophy  of  its  profound  significance  for  the  spiritual  and 
practical  Christian  life.  God  in  Christianity  is  God  in  Trin- 
ity." And  w^e  may  add  that  God  in  Trinity  is  God  in  creation, 
redemption,  and  providence;  God  in  Trinity  is  the  object  of 
worship  both  in  heaven  and  in  earth. 

While  we  are  not  able  to  form  any  conception  of  a  trinity 
of  persons  in  the  unity  of  the  Godhead,  we  must  admit  that  the 
Scriptures  teach :  (1)  that  there  is  but  one  true  God ;  (2)  that  to 
Jesus  Christ  and  the  Holy  Spirit  are  ascribed  attributes,  titles, 
and  perfections  which  belong  to  this  one  only  true  God.  ''This 
doctrine  underlies  the  most  vital  forces  of  the  gospel,  and  on  the 
ground  of  Scripture  we  hold  it  in  a  sure  faith,  whatever  its 
mystery  for  thought.  That  which  remains  a  cross  for  our  think- 
ing is  thus  at  the  same  time  the  crown  of  the  Christian  concep- 
tion of  God." 

There  is,  then,  but  one  God ;  and  yet  here  are  three  persons 
that  are  God.  The  three  persons  exist  in  the  unity  of  the  God- 
head, and  in  this  unity  there  are  three  persons  of  one  substance, 
power,  and  eternity.  The  distinction  is  in  person,  and  not  in 
eubstance.  There  are  not  three  Gods  in  one  person,  but  three 
persons  in  one  God.  The  nature  of  which  they  partake  is  undi- 
vided. They  are  distinguished  in  person,  but  not  in  nature. 
The  Father,  Son,  and  Holy  Ghost  are  of  one  substance.  And 
this  must  have  been  from  eternity.  "What  God  is  now  he  ever 
was;   he  is  the  eternal  and  immutable  I  AM." 


68  CHRISTIAN  THEOLOGY 

In  proof  of  the  doctrine  of  the  Unity  it  is  proper  to  note  that 
there  is  in  the  very  name  a  plurality.  God,  from  Elohim,  in 
the  Hebrew,  has  the  plural  form.  Parkhurst  says,  "Let  those 
who  have  any  doubt  whether  Elohim,  when  applied  to  the  true 
God,  Jehovah,  be  plural  or  not,  consult  the  following  passages, 
where  they  will  find  it  joined  with  adjectives,  verbs,  and  pro- 
nouns plural:  Gen.  1:26;  3:22;  11:7;  20:13;  31:7,  53; 
35:7;  Deut.  4:7;  Josh.  24 :  19 ;  I.  Sam.  4 :  S ;  II.  Sam.  7 :  23." 

Dr.  Clarke,  in  his  comment  on  Gen.  1 :  1,  says,  "The  original 
word  Elohim,  God,  is  certainly  the  plural  form  of  El,  and  has 
long  been  supposed  by  the  most  eminently  learned  and  pious  men 
to  imply  a  plurality  of  persons  in  the  divine  nature."  The  doc- 
tor quotes  from  Simeon  ben  Joachi,  an  eminent  Jewish  rabbin. 
"Come,"  says  the  learned  rabbin,  "and  see  the  mystery  of  the 
word  Elohim;  there  are  three  degrees,  and  each  degree  by  itself 
alone,  and  yet,  notwithstanding,  they  are  all  one,  and  joined 
together  in  one,  and  are  not  divided  from  each  other."  To  this 
the  doctor  adds  the  following  pointed  words,  "He  must  be 
strangely  prejudiced  indeed  who  cannot  see  that  the  doctrine  of 
a  Trinity,  and  of  a  Trinity  in  Unity,  is  clearly  expressed  in  the 
above  words." 

"And  God  said,  Let  us  make  man  in  our  image,  after  our 
lih-eness"  (Gen.  1 :  26).  To  whom  did  the  Creator  speak?  He 
uses  two  plural  pronouns,  us  and  our,  the  latter  twice.  Upon 
this  passage  Dr.  Clarke  makes  the  following  comment,  "The  text 
tells  us,  he  (man)  was  the  work  of  Elohim.  the  divine  Plurality, 
marked  bore  more  distinctly  by  the  plural  pronouns  ?w  and  our; 
and  to  show  that  he  was  the  masterpiece  of  God's  creation  all 
the  persons  in  the  Godhead  are  represented  as  united  in  counsel 
and  eflFoct  to  produce  this  astonishing  creature." 

That  there  are  three  persons  in  the  Unity  of  the  Godhead 
is  further  confirmed  by  what  is  said  concerning  creation.  It  is 
declared  that  God  created  the  heaven  and  the  earth.     (Gen.  1 : 


TEE  TRINITY  69 

1.)  It  is  declared  that  the  Son  (Word)  created  all  things. 
(John  1:  3).  It  is  declared  that  the  work  of  creation  was  ac- 
complished by  the  Holy  Ghost.  (Gen.  1:3;  Ps.  104:  30 ;  Job 
26:13;  33:4.)  Each  person  in  the  Trinity  was  directly 
connected  with  the  creation  of  heaven  and  earth,  and  the 
formation  of  man.  For  this  reason  the  work  of  creation 
is  ascribed  to  each  person  in  the  Godhead.  If  we  reject  the  doc- 
trine of  the  Trinity,  no  reasonable  interpretation  can  be  given 
of  those  passages  which  ascribe  the  work  of  creation  to  each  per- 
son in  the  Godhead.  While  it  is  true  that  we  cannot  compre- 
hend how  this  "Trinity  of  persons  in  the  Deity  consists,  with 
the  Unity  of  the  divine  essence,"  it  is  also  true  that  there  are 
many  passages  of  Scripture  that  we  cannot  explain  to  mean  any- 
thing less  than  this. 

The  Trinity  in  Unity  is  further  confirmed  by  the  use  of  the 
three  names  in  the  formula  of  Christian  baptism.  If  each 
name  does  not  relate  to  person,  what  does  it  signify  ?  "And  if 
each  person  named  be  not  God,  why  the  propriety  of  connecting 
the  name  of  a  creature  in  terms  of  apparent  perfect  equality, 
with  the  name  of  the  supreme  God,  in  a  solemn  act  of  worship." 
When  a  Trinitarian  administers  the  solemn  ordinance  of  Chris- 
tian baptism  "in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost,"  he  acknowledges  that  the  Father  is  God, 
that  the  Son  is  God,  and  that  the  Holy  Ghost  is  God ;  three  dis- 
tinct personalities  of  one  substance,  power,  and  eternity.  "If 
the  Father,  Son,  and  Holy  Ghost  do  not  exist  in  unity  of  the 
Godhead,  then  are  Christians  (in  baptism)  connected  to  one 
God,  one  creature,  and  one  attribute,  influence,  or  something 
else." 

One  text  more  must  suffice  on  this  subject.  "The  grace  of  the 
Lord  Jesus  Christ,  and  the  love  of  God,  and  the  communion 
of  the  Holy  Ghost,  be  with  you  all.  Amen"  (II.  Cor.  13 :  14). 
In  this  benediction,  as  in  the  solemn  ordinance  of  baptism,  there 


70  CHRISTIAN  THEOLOGY 

is  an  acknowledgement  of  three  distinct  personalities.  The  one 
is  petitioned  the  same  as  the  other.  It  is  a  solemn  act  of  wor- 
ship; and  the  Son  and  the  Holy  Ghost  are  as  truly  worshiped 
in  this  benediction  as  the  Father. 

Taking  the  Word  of  God  as  our  guide,  we  conclude  that  the 
most  reasonable  interpretation  of  many  passages  sets  forth  and 
confirms  the  doctrine  that  "in  Unity  of  the  Godhead  there  are 
three  persons  of  one  substance,  power,  and  eternity" ;  and  that 
these  constitute  one  true  and  living  God.  May  we  not  with  full 
hearts  and  unshaken  faith  join  in  that  song  of  praise  and  adora- 
tion, "Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost;  as  it  was  in  the  beginning,  is  now,  and  ever  shall  be, 
world  without  end.    Amen." 


CHAPTER  IX. 

MAN,  ORIGIN  AND  FALL. 

CREATION   OF   MAN. 

The  history  of  the  origin  and  fall  of  man  has  furnished  the 
basis  of  many  theories  and  much  useless  speculation.  No  his- 
tory, except  what  is  contained  in  the  Bible,  goes  far  enough 
back  to  cover  the  time  of  man's  first  appearance  upon  earth. 
This  rejected,  and  we  are  at  sea  without  chart  or  compass. 
Objections  are  urged  against  the  Mosaic  account  of  the  origin 
of  man — not  only  against  the  fact  itself,  but  the  manner  in 
which  it  was  accomplished.  God  did  as  it  pleased  him.  He 
might  have  created  man  out  of  nothing  by  a  single  word  or 
thought.  He  might  have  formed  him  out  of  a  leaf  or  the  branch 
of  a  tree.  In  the  same  manner  he  might  have  formed  woman. 
But  his  infinite  wisdom  caused  him  to  do  otherwise.  Those 
who  will,  can  see  some  of  the  reasons  why  God  did  as  he  did. 
Read  Gen.  3 :  19,  "For  dust  thou  art,  and  unto  dust  shalt  thou 
return."  Again,  read  Matt  19 :  5,  "And  the  twain  shall  be- 
come one  flesh."  Do  not  these  passages  show  the  wisdom  of 
God  in  forming  the  first  human  pair  just  as  he  did  ?  But  no 
matter  how  he  did  it,  or  might  have  done  it,  the  creation  of  man 
was  a  miracle. 

Over  against  the  Mosaic  account  of  the  origin  of  man  we 
have  the  evolution  theory.  Adopting  this,  we  must  go  back 
through  unnumbered  ages  and  find  life  in  its  lowest  possible 
state,  evolved  from  dead  matter.  Starting  from  this,  we  go  on 
and  up  for  ages  unnumbered,  and  find  man,  not  created,  not 
made,  but  in  some  mysterious  and  unknown  manner  evolved 
from  some  lower  order  of  being.  Which,  now,  is  the  more  rea- 
sonable, the  Mosaic  account  or  the  evolution  theory  ? 

71 


72  CHRISTIAN  THEOLOGY 

There  is  nothing  in  the  Mosaic  account  concerning  the  origin 
of  man  that  is  unreasonable  or  in  any  way  humiliating.  What 
higher  honor  can  man  claim  than  that  he  was  created  by  the 
Creator  of  the  universe,  and  that  life,  natural  and  spiritual, 
was  breathed  into  him  by  the  breath  of  the  Almighty  ?  What 
theory  of  evolution  is  to  be  compared  with  this  ?  Man  came 
from  somewhere,  but  evolutionists  cannot  tell  when,  where,  nor 
how  he  came. 

Turning  to  the  Scriptures,  we  read,  "And  God  said.  Let  us 
make  man  in  our  image,  after  our  likeness :  .  .  .  and  God 
created  man  in  his  own  image,  in  the  image  of  God  created  he 
him ;  male  and  female  created  he  them"  (Gen.  1 :  26,  27).  Two 
facts  are  taught  in  this  scripture.  First,  that  God  created  man ; 
and  second,  that  he  created  him  holy — in  his  own  image  and 
likeness. 

Every  attempt  to  account  for  the  origin  of  man  in  any  other 
way  than  that  contained  in  the  Bible  is  unsatisfactory.  Scien- 
tists have  labored  long  and  hard  to  show  that  man  is  only  a  de- 
velopment from  some  lower  order  of  animal;  but  every  effort 
they  have  made  only  demonstrates  that  their  theories  are  not 
only  not  true,  but  they  cannot  possibly  be  true.  There  are  dis- 
tinctive characteristics  in  man  for  which  they  cannot  account 
on  the  theory  of  evolution.  Among  these  we  may  name  erect 
stature,  slow  growth,  proportion  of  brain,  possession  of  and 
j)erfect  structure  of  two  hands,  speech,  mental  faculties,  and 
capacity  for  indefinite  improvement.  These  alone  prove  that 
man  is  not,  and  could  not  by  any  possibility  be  the  descendant 
of  any  lower  order  of  animal.  The  Bible  account  of  the  origin 
of  man  is  in  perfect  harmony  with  the  highest  order  of  reason. 
God  created  man  the  head  and  lord  of  the  animal  creation.  Con- 
cerning man  physically,  mentally,  and  spiritually,  David  was 
impressed  to  exclaim,  "I  am  fearfully  and  loonderfully  made." 

The  original  state  of  man.     Man  was  created  in  the  image 


MAN,  ORIGIN  AND  FALL  73 

and  after  the  likeness  of  God.  This  cannot  be  interpreted  to 
mean  corporeal  image,  for  God  is  a  spirit.  It  must  therefore 
refer  to  man  as  a  moral  and  intellectual  being.  God  is  infinitely 
holy,  and  as  man  in  his  creation  received  from  his  Creator  all 
he  had,  he  must  have  been  holy.  Man  as  he  awoke  to  existence 
in  the  Garden  of  Eden  was  the  effect  of  a  holy  cause.  If  man  in 
his  original  state  possessed  any  evil,  or  tendency  to  evil,  he  must 
have  received  it  from  God.  But  he  was  made  in  the  image  and 
after  the  likeness  of  his  Creator.  When  the  work  of  creation 
was  completed,  God  looked  upon  and  "saw  every  thing  that  he 
had  made,  and,  behold,  it  was  very  good"  (Gen.  1 :  31).  In  this 
''every  thing"  man  was  included,  i^ow,  if  there  had  been  any 
evil,  or  natural  tendency  to  evil  in  man,  God  could  not  have  pro- 
nounced "every  thing"  good.  But  he  not  only  pronounced  it 
good,  but  "very  good." 

One  other  text  relating  to  the  original  state  of  man  will  suf- 
fice. "Behold,  this  only  have  I  found,  that  God  made  man  up- 
right; but  they  have  sought  out  many  inventions"  (Eccl.  7t 
29).  The  word  "upright"  does  not  mean  erect  posture  of  body, 
but  moral,  or  spiritual  uprightness.  This  is  the  sense  in  which, 
the  word  is  generally  used  in  the  Scriptures,  as  may  be  seen 
from  the  following  texts:  "The  righteousness  of  the  upright 
shall  deliver  them"  (Prov.  11:6).  "I  was  also  perfect  with 
him,  and  I  kept  myself  from  mine  iniquity"  (Ps.  18:23). 
"My  shield  is  with  God,  which  saveth  the  upright  in  heart" 
(Ps.  7:  10).  "Mark  the  perfect  man,  and  behold  the  upright: 
for  the  latter  end  of  that  man  is  peace"  (Ps.  37:  37).  "The 
high  way  of  the  upright  Is  to  depart  from  evil"  (Prov.  16 :  17). 
Prom  these  and  many  similar  passages  it  is  perfectly  clear  that 
the  sacred  writers  used  the  word  upright  in  the  sense  of  moral 
rectitude.  "Whatever  evil,"  says  Dr.  Clarke  "may  be  found 
among  men  and  women  to-day  it  is  not  from  God,  for  God  made 
them  upright."    "He  who  is  infinitely  holy,"  says  Mr.  Ralston^ 


74  CHRISTIAN  THEOLOGY 

"could  not,  consistently  with  his  nature,  have  produced  an  un- 
holy creature.  The  stream  must  partake  of  the  nature  of  the 
fountain.  Therefore,  man  was  created,  in  the  moral  sense,  with- 
out spot  or  wrinkle." 

Adam's  purity  and  innocency  was  peculiarly  his  own.  He 
was  just  what  God  made  him.  Every  moral,  mental,  and  phys- 
ical perfection  in  him  was  passive,  nothing  acquired.  So  far  as 
character  hinges  upon  moral  acts,  he  had  none  of  that,  for  he 
had  not  acted.  What  time  elapsed  between  his  creation  and 
fall  we  are  not  informed.  Whether  the  temptation  to  which  he 
yielded  was  the  first  presented  we  do  not  know.  The  presump- 
tive evidence  is  that  he  yielded  to  the  first  temptation,  and  that, 
within  a  comparatively  short  time  after  his  creation.  While 
these,  and  many  other  like  questions  must  remain  unanswered, 
the  Scriptures  in  plain  language  inform  us :  ( 1 )  that  God  created 
man;  (2)  that  he  made  him  in  his  own  image;  (3)  that  man 
was  created  a  free  moral  agent;  (4)  that  he  fell  from  his  orig- 
inal estate  and  brought  upon  himself  and  his  posterity  condem- 
nation. 

The  fall  of  man.  God  made  man  an  intelligent  moral  agent, 
with  a  natural  ability  to  do  right  or  wrong.  So  far  as  we  have 
any  means  of  knowing,  it  seems  to  be  the  mind  of  God  that  all 
intelligent  beings  whom  he  creates,  whether  angels  or  men,  must 
have  a  state  of  probation.  The  Scriptures  speak  of  angels  which 
kept  not  their  first  estate.  This  certainly  implies  that  they  were 
in  a  state  of  probation,  capable  of  standing  or  falling.  ''"The 
trial  of  Adam  by  a  special  prohibition,  was  singularly  adapted 
to  the  end  proposed.  To  conform  to  the  Creator's  will  he  must 
bo  trained  to  habits  of  implicit  obedience." 

The  origin  of  sin  in  man  created  as  Adam  was,  is,  and  always 
will  be  a  mystery.  He  was  without  sin,  possessed  of  a  sinless 
will  and  without  any  bias  to  evil.  Yet  he  sinned.  Beyond 
doubt,  he  was  a  moral  agent,  having  the  power  to  stand  or  fall. 


MAN,  ORIGIN  AND  FALL  76 

This  is  clearly  implied  in  the  idea  of  probation.  Probation,  if 
it  means  anything,  is  a  test,  or  a  trial.  While  Adam  had  no 
moral  bias  to  disobey,  he  had  the  natural  power  to  yield  to  temp- 
tation. The  source  of  sin  is  in  the  will.  It  was  no  sin  for  him 
to  be  tempted,  but  when  he  gave  the  consent  of  his  will,  the  evil 
was  done.  Adam  was  holy,  but  not  infallible.  If  he  did  not 
have  the  power  to  obey  or  disobey,  he  was  not  a  free  moral  agent, 
and  if  he  were  not  a  free  moral  agent  he  was  not  in  a  state  of 
probation.  These  mutually  imply  each  other.  He  was  tempted 
from  without,  and  in  the  exercise  of  his  natural  powers  he 
yielded  to  the  subtlety  of  Satan.  We  speak  of  sin  in  its  relation 
to  man  and  this  world,  but  to  find  its  true  origin  we  must  go  into 
the  distant  past  when  Satan  and  his  angels  fell.  When  that  was, 
and  under  what  conditions,  we  do  not  know,  nor  is  it  necessary 
that  we  should  know. 

Dr.  A.  A.  Hodge  says :  "It  appears  to  be  God's  general  plan, 
and  one  eminently  wise  and  righteous,  to  introduce  all  the  new 
created  subjects  of  moral  government  into  a  state  of  probation 
for  a  time,  in  which  he  makes  their  permanent  character  and 
destiny  depend  upon  their  own  action.  He  creates  them  holy, 
yet  capable  of  falling.  In  this  state  he  subjects  them  to  a  moral 
test  for  a  time." 

In  defining  sin  we  must  always  associate  with  it  the  idea 
of  a  "responsible  personal  agency."  Sin,  as  defined  in  the 
Westminster  Confession,  "is  any  want  of  conformity  to,  or 
transgression  of  the  law  of  God."  Arminius  defines  sin  to  be 
"something  thought,  spoken,  or  done  against  the  law  of  God,  or 
the  omission  of  something  which  has  been  commanded  by  that 
law  to  be  thought,  spoken,  or  done."  Mr.  Wesley  defines  it  to  be 
"a  voluntary  transgression  of  a  known  law."  Dr.  Miley  defines 
it  thus,  "Sin  is  disobedience  to  a  law  of  God,  conditional  on 
free  moral  agency  and  opportunity  of  knowing  the  law."  The 
idea  of  free  moral  agency  underlies  all  these  definitions;    and 


76  CHRISTIAN  THEOLOGY 

hence  also  the  doctrine  of  individual  responsibility.  In  treat- 
ing on  the  doctrine  of  inherent  depravity,  we  are  not  to  under- 
stand that  the  guilt  of  Adam's  sin  is  transmitted  to  his  posterity, 
but  as  a  result  of  his  sin  we  are  born  into  the  world  with  a  cor- 
rupt nature. 

Dr.  Miley  concludes  his  arguments  on  depravity  as  follows: 
"We  have  ever  held  the  doctrine  of  a  common  native  depravity ; 
that  this  depravity  is  in  itself  a  moral  ruin ;  and  that  there  is 
no  power  in  us  by  nature  unto  a  good  life.  But  through  a  uni- 
versal atonement  there  is  a  universal  grace — the  light  and  help 
of  the  Holy  Spirit  in  every  soul.  If  we  dre  born  with  a  corrupt 
nature  in  descent  from  Adam,  we  receive  our  existence  under  an. 
economy  of  redemption  with  a  measure  of  the  grace  of  Christ. 
With  such  grace,  which  shall  receive  increase  on  its  proper  use, 
we  may  turn  imto  the  Lord  and  be  saved." 

Xo  fact  in  Bible  history  is  more  clearly  established  than  the 
literal  fall  of  man.  The  creation  of  the  heaven  and  earth ;  the 
creation  of  man;  the  planting  of  the  Garden  of  Eden;  and 
placing  man  in  this  garden,  were  all  literal  transactions.  Some 
men  claim  that  the  account  of  the  fall  of  man  is  only  an  allegory. 
If  this  is  an  allegory,  then  the  historical  account  of  the  creation  ; 
the  formation  of  man ;  the  planting  of  the  garden  in  Eden,  and 
placing  man  in  it  is  all  an  allegory,  for  the  one  is  just  as  literal 
as  the  other.  Tliere  is  a  series  of  historical  events  all  linked  to- 
gether in  sncli  a  manner  that  we  cannot  separate  them  into  facts 
and  allegories.  God  formed  man  of  the  dust  of  the  ground, 
and  planted  a  garden,  and  put  the  man  whom  he  had  formed  in 
the  garden.  (Gen.  2:7,  S.)  Now  if  the  Mosaic  account  of 
the  garden  and  of  the  fall  of  man  in  the  garden  is  an  allegory, 
then  the  account  of  the  creation  of  man  is  an  allegory,  and  this 
would  leave  us  without  any  literal  account  of  the  origin  of  man. 

By  the  fall  of  man  wq  are  to  understand  the  loss  of  purity, 
innocency,  and  the  peace  and  happiness  which  his  Creator  had 


MAN,  ORIGIN  AND  FALL  77 

bestowed  upon  him.  The  history  of  the  fall  of  man  is  a  part  of 
the  continuous  history  of  creation  as  written  by  Moses.  If  the 
account  of  the  fall  is  not  a  literal  history,  then  the  "historical 
character  of  the  whole  five  books  of  Moses  must  be  unsettled." 
The  fact  that  the  fall  of  man,  as  given  by  Moses,  is  referred  to 
and  reasoned  upon  in  various  parts  of  the  Scripture  proves  that 
it  was  literal.  We  will  name  a  few  passages :  "If  like  Adam  I 
covered  my  transgressions"  (Job  31:33).  There  is  a  direct 
allusion  to  the  fall.  Adam  transgressed  the  law  of  his  Creator, 
and  sought  to  conceal  it  by  hiding  among  the  trees  of  the  garden. 
What  meaning  could  we  attach  to  this  scripture  if  we  deny  the 
literal  fall  of  man  ?  "But  I  fear,  lest  by  any  means,  as  the  ser- 
pent beguiled  Eve  in  his  craftiness,  your  minds  should  be  cor- 
rupted from  the  simplicity  and  the  purity  that  is  toward  Christ" 
(II.  Cor.  11 :  3).  "And  Adam  was  not  beguiled,  but  the  woman 
being  beguiled  hath  fallen  into  transgression"  (I.  Tim.  2 :  14). 
Also,  Matt.  19 :  4,  I.  Cor.  15  :  22,  Eom.  5 :  12-19.  These  pas- 
sages are  not  introduced  and  used  by  the  sacred  writers  as  mere 
rhetorical  illustrations,  but  as  literal,  historical  facts.  They 
often  refer  to  the  history  of  creation,  and  what  immediately  fol- 
lowed, and  "made  it  the  basis  of  grave  and  important  reason- 
ings," which  they  would  not  have  done  if  they  had  understood 
it  to  be  nothing  more  than  a  myth.  We  are  compelled  to  admit 
that  our  Lord  and  his  apostles  treated  the  history  of  the  fall  of 
man  as  a  literal  fact. 

When  God,  in  his  infinite  wisdom,  determined  to  create  man, 
he  determined  to  make  him  a  moral  agent,  capable  of  perform- 
ing action,  and  subject  to  law,  or  a  rule  of  action.  The  law 
given  to  Adam  was  plain  and  simple ;  it  was  for  no  other  pur- 
pose than  a  test  of  obedience.  The  sin  was  not  in  the  tree,,  nor 
in  the  fruit,  but  in  the  action  of  the  will.  They  willed  to  dis- 
obey. 

The  effect  of  the  fall — depravity.     The  question  to  be  con- 


78  CHRISTIAN  THEOLOGY 

sidered  under  this  head  is  this,  Did  Adam's  transgression  affect 
his  posterity  ?  Unitarians  say  that  it  did  not.  The  Holy  Scrip- 
tures, observation,  and  our  own  consciousness  must  settle  this 
question.  We  believe  "that  man,  apart  from  the  grace  of  our 
Lord  Jesus  Christ,  is  fallen  from  original  righteousness,  and 
is  not  only  entirely  destitute  of  holiness,  but  is  inclined  to  evil, 
and  only  evil,  and  that  continually." 

In  proof  of  this  fundamental  doctrine  we  turn  to  the  Word  of 
God.  "For  all  have  sinned,  and  fall  short  of  the  glory  of  God'^ 
(Rom.  3:23).  "Therefore,  as  through  one  man  sin  entered 
into  the  world,  and  death  through  sin ;  and  so  death  passed  unto 
all  men,  for  that  all  sinned"  (Rom.  5:12).  "Howbeit  the 
scripture  hath  shut  up  all  things  under  sin,  that  the  promise  by 
faith  in  Jesus  Christ  might  be  given  to  them  that  believe" 
(Gal.  3:22).  In  these  passages  the  following  truths  are  af- 
firmed: (1)  that  "all  have  sinned";  (2)  all  are  included 
under  sin;  (3)  that  sin  is  as  universal  as  death.  The  apostle 
declares  that  "death  passed  upon  all,"  and  assigns  as  the  reason 
for  this,  "that  all  have  sinned."  The  fall  in  Adam  involved  the 
whole  race  of  mankind.  The  sum  of  the  apostle's  argument  is 
that  as  sure  as  death  passed  upon  all,  then  all  were  affected  by 
the  fall.  "The  penalty  of  the  Adamic  law  was  death,  temporal, 
spiritual,  and  eternal."  The  objector  may  say  that  infants  have 
not  sinned  "after  the  similitude  of  Adam's  transgression." 
Very  true;  they  are  not  guilty  before  God,  but  in  the  eye  of 
the  law  they  are  included  in  the  "all"  that  sinned  in  Adam; 
else  they  would  have  been  exempt  from  death.  The  fact  that 
infants  die  proves  that  death  passed  upon  all ;  and  if  death 
passed  upon  all,  then  in  the  eye  of  the  law  all  must  be  considered 
as  having  sinned.  "Death  passed  upon  all,  for  that  all  have 
sinned."     "The  scripture  hath  concluded  all  under  sin." 

Tie  who  denies  the  doctrine  of  human  depravity  as  the  effect 
of  the  fall  in  Adam  must  close  the  Bible,  set  at  naught  his  own 


MAN,  ORIGIN  AND  FALL  79 

experience,  and  shut  his  eyes  to  the  world,  around  him.  Some 
deny  the  doctrine  of  depravity  altogether;  others  deny  it  in. 
part.  The  Scriptures  must  settle  this  question.  From  this  in- 
fallible standard  we  shall  endeavor  to  show  that  "mankind  are 
hy  nature  so  depraved  as  to  he  totally  destitute  of  all  spiritual 
good,  and  inclined  only  to  evil  continually."  The  sum  of  the 
divine  law  is  love — love  to  God  and  our  neighbor.  Depravity  is 
the  absence  of  this  love  and  the  spirit  of  obedience.  This  ab- 
sence of  love  and  of  the  spirit  of  obedience  in  the  unrenewed 
soul  is  as  universal  as  the  race  of  mankind. 

''The  wicked  are  estranged  from  the  womb:  they  go  astray 
as  soon  as  they  be  born,  speaking  lies"  (Ps.  58 :  3,  4).  By  this 
passage  we  are  taught  that  this  estrangement,  going  astray,  and 
speaking  lies  is  a  natural,  and  not  an  acquired  disposition.  It 
inheres  in  our  fallen  nature.  "The  heart  is  deceitful  above  all 
things,  and  it  is  desperately  sick:  who  can  know  it?"  (Jer. 
17:  9.)  The  unrenewed  heart  is  so  full  of  deceit  and  wicked- 
ness that  even  the  owner  of  it  cannot  know  it.  If  this  is  not  a 
total  absence  of  all  spiritual  good,  in  what  language  could  the 
Lord  teach  it  ?  A  heart  that  is  deceitful  above  all  things  and 
desperately  wicked  could  scarcely  contain  love  to  God  and  a 
spirit  of  obedience  to  the  divine  law. 

"Behold,  I  was  shapen  in  iniquity ;  and  in  sin  did  my  mother 
conceive  me"  (Ps.  51:5).  In  this  passage  the  psalmist  evi- 
dently has  reference  to  the  natural  propensity  to  evil,  which 
every  one  brings  into  the  world  with  him.  Upon  this  passage 
Dr.  Gill  says,  "David  does  not  say,  my  sin  and  my  iniquity, 
though  it  was  his  being,  his  nature;  but  sin  and  iniquity  in 
being  that  was  common  to  him  and  the  rest  of  mankind,  and 
therefore  must  designate  the  original  corruption  of  his  nature." 
If,  as  some  teach,  all  are  born  into  the  world  pure  and  holy,  it 
would  be  most  reasonable  to  expect  that  some  would  retain  that 
native  purity.     A  few  such  examples  would  go  far  in  disprov- 


80  CHRISTIAN  THEOLOGY 

iug  the  doctrine  of  total  depravity.  But  the  combined  verdict 
of  the  Bible,  observation,  and  experience  is  that  "all  have  sin- 
ned," "all  have  gone  astray,"  "all  are  under  sin."  "And  the 
Lord  saw  that  the  wickedness  of  man  was  great  in  the  earth,  and 
that  every  imagination  of  the  thoughts  of  his  heart  was  only 
evil  continually"  (Gen.  6:5).  "Tor  that  the  imagination  of 
man's  heart  is  evil  from  his  youth"  (Gen.  8:  21).  Are  all  the 
evils  in  the  human  soul  acquired  ?  Would  such  evil  thoughts 
continually  flow  from  a  pure  soul  ?  If  by  nature  we  are  pure 
and  holy,  whence  in  every  case  these  evil  thoughts  ?  Does  bit- 
ter water  flow  from  a  pure  fountain  ?  If  the  fountain  is  pure, 
the  stream  flowing  from  it  will  be  pure.  In  these  passages  God 
declares  that  the  "imagination  of  the  thoughts  of  his  heart  is 
only  evil  continually,"  and  that  it  is  so,  "from  his  youth/'  Now 
if  God  had  said  that  the  "imagination  of  the  thoughts  of  his 
heart  is  only  good  continually,  from  his  youth"  it  would  be 
a  powerful  text  in  the  hands  of  those  who  reject  the  doctrine  of 
inherent  depravity.  Or,  if  David  had  said,  "Behold,  I  was 
shapen  in  righteousness,  and  in  holiness  did  my  mother  con- 
ceive me,"  it  would  be  urged  as  direct  proof  of  the  original 
purity  of  the  race.  "For  if  by  the  trespass  of  the  one  the  many 
died,  much  more  did  the  grace  of  God,  and  the  gift  by  the  grace  of 
the  one  man,  Jesus  Christ,  abound  unto  the  many"  (Rom.  5:15, 
16).  The  evident  meaning  of  this  passage  is  that  all  mankind 
was  lost  in  Adam.  By  the  trespass  of  the  one,  many  died,  as 
the  result  of  one  man's  disobedience.  If  all  were  not  condemned 
in  Adam,  then  all  did  not  need  redemption  in  Jesus  Christ. 
Christ  came  to  save  that  which  was  lost;  now  if  all  were  not 
lost,  then  all  did  not  need  redemption.  If  there  is  a  soul  in 
wliich  nothing  was  lost,  then  that  soul  needs  no  salvation.  "Sin 
having  entered  the  world  by  the  disobedience  of  Adam,  and  its 
evil  being  of  such  a  nature  as  to  admit  of  seminal  communica- 
tion, we  are  born  in  a  depraved  condition,  and  instinctively 


MAN,  ORIGIN  AND  FALL  81 

grow  up  to  love  and  practice  sin."  "The  whole  head  is  sick, 
and  the  whole  heart  faint.  From  the  sole  of  the  foot  even  to 
the  head  there  is  no  soundness  in  it,  but  wounds,  and  bruises, 
and  putrefying  sores."  All  history,  sacred  and  profane,  ob- 
servation and  experience,  unite  in  testifying  that  the  depravity 
of  the  human  race  is  universal.  "For  to  will  is  present  with 
me,  but  to  do  that  which  is  good  is  not.  For  the  good  which  I 
would  I  do  not :  but  the  evil  which  I  would  not,  that  I  practise. 
But  if  what  I  would  not,  that  I  do,  it  is  no  more  I  that  do  it, 
but  sin  which  dwelleth  in  me"  (Rom.  7: 18-20).  The  affirma- 
tion of  the  apostle  is,  that  he  could  will  to  do  good,  but  could  not 
perform  it.  IN^ow,  if  all  who  are  born  into  the  world  are  pure 
and  holy,  it  is  certainly  very  strange  that  Paul  could  not  find  in 
himself  the  moral  power  to  do  good.  But  why  could  he  not  do 
what  he  willed  to  do?  He  says  it  was  because  of  indwelling 
sin.  That  indwelling  sin  was  not  his  volition.  The  will  was 
right,  but  the  moral  power  was  wanting.  "It  is  no  more  I  that 
do  it,  but  sin  which  dwelleth  in  me."  "My  will  is  against  it,  but 
sin  that  dwelleth  in  me,  has  possessed  itself  of  all  my  carnal 
appetites  and  passions,  and  domineers  over  my  soul."  Let  it 
be  particularly  observed  that  the  apostle  does  not  speak  of  this 
sin  as  something  acquired,  but  inherent.  It  was  sin  that  dwelt 
in  him.  The  fact  is  that  "the  native  tendency  of  the  human 
heart  is  invariably  to  sin ;  so  much  so  that  in  no  case  can  it 
be  counteracted  but  by  the  crucifixion  of  the  old  man."  "Be- 
cause the  mind  of  the  flesh  is  enmity  against  God;  for  it  is 
not  subject  to  the  law  of  God,  neither  indeed  can  it  be"  (Rom. 
8:7).  This  is  a  solemn  declaration.  The  carnal  mind  is 
against  God.  It  is  not,  and  cannot  be  subject  to  his  law.  It 
is  enmity  in  itself.  But  whence  this  enmity?  Is  it  simply  a 
creature  of  education  ?  Something  acquired  ?  If  so,  why  do  all 
men  go  astray?  If  all  come  into  the  world  pure,  why  do  not 
some  of  them  grow  up  in  the  fear  of  God  ?    Of  the  millions  of 


82  CHRISTIAN  THEOLOGY 

children  which  grow  up  in  Christian  families  and  are  educated 
under  Christian  influences,  it  would  seem  most  reasonable  to 
expect  that  some  of  them  would  grow  up  in  the  fear  and  love  of 
God.  But  the  fact  that  all  go  astray  is  strong  presumptive  evi- 
dence that  all  come  into  the  world  with  a  natural  bias  to  do  evil. 
Not  one  is  born  into  the  world  either  wise  or  good.  "Wisdom 
and  virtue  require  a  tutor,  but  we  can  easily  learn  to  be  vicious 
without  a  master."  We  know  this  to  be  true,  but  why  is  it  so  ? 
Can  any  man  give  a  better  reason  than  Paul  does  ?  "The  carnal 
mind  is  enmity  against  God."  This  is  the  natural  and  inherent 
state  of  the  soul. 

The  Scriptures  teach  in  many  ways,  positive  and  inferential, 
that  man  by  nature  is  estranged  from  God.  "There  is  none 
righteous,  no,  not  one;  there  is  none  that  understandeth,  there 
is  none  that  seeketh  after  God ;  they  have  all  turned  aside,  they 
are  together  become  unprofitable ;  there  is  none  that  doeth  good, 
no,  not  so  much  as  one"  (Rom.  3:  10-12).  All  those  passages 
that  teach  the  necessity  of  regeneration  teach  also  the  doctrine 
of  depravity.  If  the  latter  be  not  true,  the  former  would  not 
be  necessary.     (John  3:3-8;  I.  John  2 :  29.) 


CHAPTER  X. 

THE  FREE  MORAL  AGENCY  OF  MAN. 

The  free  moral  agency  of  man  is  a  question  of  vast  impor- 
tance, and  ought  to  be  studied  with  great  care.  Eternal  conse- 
quences are  directly  involved  in  this  question.  What  am  I  ? 
and  what  is  my  individual  responsibility  to  God  and  my  fellow- 
beings  ?  are  questions  of  solemn  import.  We  shall  undertake 
to  show  that  man  is  a  free  moral  agent. 

That  there  are  mysteries  connected  with  the  doctrine  of  free 
moral  agency  no  one  will  question ;  but  that  is  no  argument 
against  the  fact.  Our  own  consciousness  affirms  it.  The  will 
is  not  automatic — capable  of  self-action;  it  is  a  faculty  of  the 
mind,  but  in  some  way  or  another  it  inheres  in  our  personality. 
The  mind,  with  all  its  faculties,  is  the  personal  agent,  and  the 
will  is  a  faculty  of  the  mind.  The  will  is  free,  and  yet  it  is 
bound.  Paul  says,  "To  will  is  present  with  me;  but  how  to 
perform  that  which  is  good  I  find  not."  Dr.  Clarke,  in  his  com- 
ment upon  this  passage,  says :  "The  apostle  shows  that  the  will 
is  on  the  side  of  God  and  truth  so  far  that  it  consents  to  the 
propriety  and  necessity  of  obedience.  .  .  .  The  will  is 
right,  but  the  passions  are  wrong."  Dr.  Pope  says:  "The  will 
is  necessarily  free,  by  the  very  term,  and  consciousness  asserts 
this.  The  theological  meaning  of  bondage  is  that  the  unrenewed 
man  has  no  power  as  yet  to  do  what  he  wills.  Hence  the  ?nan 
who  has  the  free  will  is  bound."  Herein  lies  the  mystery;  to 
be  free  and  yet  bound. 

If  the  will  were  the  whole  mind,  it  would  be  an  easy  matter 
to  settle  the  whole  question  of  free  moral  agency.    But  the  mind 


84  (miiliSTlAN  THEOLOGY 

has  other  faculties.  It  "perceives,  remembers,  reasons,  and 
feels."  All  these  faculties  are  usable  and  inhere  in  the  person- 
ality, and  together  constitute  the  personal  agency  of  man;  and 
hence,  also,  the  individual  responsibility  of  each.  Free  moral 
agency  does  not  consist  in  the  use  of  any  one  of  the  faculties  of 
the  mind.  Dr.  Miley  says,  "Freedom  lies,  not  in  the  constituent 
faculties  of  our  personality,  but  in  our  power  of  freely  using 
them  in  personal  action."  I  may  w^ill  to  raise  my  hand,  but  the 
simple  action  of  the  will  does  not  raise  it ;  there  must  be  a  cer- 
tain amount  of  muscle  force  brought  into  use  in  order  to  raise 
it.  A  man  with  a  palsied  arm  might  will  to  raise  it,  but  could 
he  ?  So  the  action  of  the  will  in  and  of  itself  does  not  constitute 
free  moral  agency.  All  the  faculties  of  the  mind  inhere  in  the 
personality,  and  in  that  personality  is  the  power  of  personal 
action — or  free  moral  agency. 

"When  we  say  that  the  will  walls,  we  really  mean  that  the 
entire  soul  or  self  wills.  It  is  the  man  who  wills,  and  his  will 
is  simply  his  power  or  ability  to  will,  and  the  free  will  is  really 
the  man  free  in  willing;  so  it  is  the  man,  the  soul,  the  self,  that 
perceives,  feels,  and  thinks.  The  faculties  are  not  so  many  divi- 
sions of  the  soul  itself,  but  rather  so  many  classes  of  the  soul's 
operations,  and  the  soul  viewed  as  capable  of  being  the  subject 
of  them.  "When,  therefore,  we  speak  of  will,  we  do  not  speak 
of  a  separate,  blind,  unintelligent  agent,  but  of  the  whole  intelli- 
gent soul,  engaged  in,  and  capable  of  volitional  actions.  It  is 
in  no  way  a  separate  substance  or  agent." 

In  adopting  tlie  doctrine  of  the  free  moral  agency  of  man, 
the  question  is  asked  as  to  whether  it  docs  not  ascribe  too  much 
to  the  liuman  will.  Dr.  Pope  says:  "It  adopts  strictly  the  lan- 
guage and  tone  of  flio  ^^ew  Testament,  and  leaves  the  unfathom- 
able with  God.  It  simply  agrees  with  every  sound  theory  of 
religion  or  philosophy  in  making  the  will  necessarily  free,  but 
swayed  by  the  character  of  tlie  man  that  uses  it.    It  asserts  that 


THE  FREE  MORAL  AGENCY  OF  MAN  So 

the  sinner  has  grace  given  to  him  which  he  must  reject  if  he 
turns  not  to  God;  that  he  calls  none  to  obey  without  giving 
them  grace  sufficient,  if  rightly  used,  to  enable  them  to  obey." 

In  adopting  the  language  and  tone  of  the  Scriptures,  we  shall 
find  that  the  will  is  made  prominent  in  the  ''power  of  rational 
self-action"  ;  not  that  it  stands  alone  in  the  matter  of  free  moral 
agency,  but  in  some  respects  it  is  superior  to  any  other  faculty 
of  the  mind  in  the  matter  of  salvation. 

By  free  moral  agency,  then,  we  mean  simply  the  power  to 
choose  between  good  and  evil.  We  do  not  mean  freedom  in  an 
absolute  sense.  God  only  is  absolutely  free  and  independent. 
The  power  in  man  to  choose  good  or  evil  is  derived  from  his 
Creator.  Man  acts,  not  from  necessity,  but  from  choice.  "lie 
is  indued  with  self-active  power,  and  is  therefore  the  author  of 
his  own  acts." 

1.  That  man  is  a  free  moral  agent  may  be  established  from 
his  own  consciousness.  Every  man  is  conscious  that  he  has 
within  himself  the  power  to  choose.  He  knows  that  he  is  not 
compelled  by  any  necessity  within  him  to  act  as  he  does.  He  is 
perfectly  conscious  that  he  might  have  done  differently.  What- 
ever theory  we  may  advocate,  vv^e  can  never  get  away  from  our 
consciousness.  "Philosophy,  falsely  so  called,  may  puzzle  the 
intellect  or  confuse  the  imderstanding,  but  still  the  conviction 
comes  upon  every  man  with  resistless  force,  that  he  has  within 
himself  the  powder  of  choice.  He  feels  that  he  exercises  this 
power." 

While  there  is  to  us  an  inexplicable  mystery  between  the  sov- 
ereignty of  God  and  the  free  moral  agency  of  man,  we  acknowl- 
edge them  both,  and  know  that  in  the  divine  economy  of  salva- 
tion there  is  the  most  perfect  harmony.  If  there  had  been  no 
interposition  the  fall  in  Adam  would  have  resulted  in  the  com- 
plete enslavement  of  the  will ;  but  under  the  covenant  of  grace, 
through  a  Mediator,  he  is  free  to  choose  between  life  and  death. 


bG  CHBIBTIAN  THEOLOGY 

A  degree  of  grace  is  given  to  man,  which,  if  properly  used,  will 
enable  him  to  choose.  Herein  lies  man's  individual  responsi- 
bility as  a  free  moral  agent. 

2.  The  doctrine  of  free  moral  agency  is  abundantly  taught 
in  the  Scriptures. 

(1)  The  very  condition  in  which  man  was  placed  in  the  world 
proves  that  he  was,  and  is  a  free  moral  agent.  He  was  made  the 
subject  of  moral  law.  To  place  an  intelligent  being  under  moral 
law,  and  hold  him  responsible  for  his  acts,  and  then  withhold 
from  him  the  power  to  keep  that  law,  is  neither  wise,  just,  nor 
good.  The  history  of  the  creation  and  fall  of  man,  and  of  the 
consequences  of  that  fall,  proves  that  he  was,  and  is  now,  a  free 
moral  agent. 

(2)  The  doctrine  of  man's  free  moral  agency  is  clearly  proven 
by  all  those  passages  in  the  holy  Scriptures  which  teach  that  he 
is  capable  of  choosing.  "I  call  heaven  and  earth  to  witness 
against  you  this  day,  that  I  have  set  before  thee  life  and  death, 
the  blessing  and  the  curse :  therefore  choose  life,  that  thou  may- 
est  live,  thou  and  thy  seed"  (Deut.  30:  19).  "Choose  you  this 
day  whom  ye  will  serve"  (Josh,  24 :  15).  If  they  had  not  power 
within  themselves  to  choose,  it  was  solemn  mockery  to  submit 
to  them  such  a  proposition,  "Choose  you  this  day."  If  they  had 
power  to  choose,  and  the  language  implies  it,  then  they  were  free 
moral  agents. 

When  we  speak  of  the  power  to  choose,  it  is  always  to  be  un- 
derstood that  a  sufficient  measure  of  grace  is  given  to  choose, 
and  obey,  if  the  grace  is  properly  used.  Man  has  no  power  in 
himself  to  obey.  Paul  says,  "The  mind  of  the  flesh  is  enmity 
against  God ;  for  it  is  not  subject  to  the  law  of  God,  neither  in- 
deed can  it  be."  But  for  the  grace  which  God  bestows  upon  every 
soul,  no  man  would  be  saved.  The  power  to  choose  the  right 
comes  from  God,  as  a  free  right.  Man,  abstract  of  this  grace,  is 
totally,  and  hopelessly  lost;    but  by  using  it  properly  he  can, 


THE  FREE  MORAL  AGENCY  OF  MAN  67 

and  will  be  saved.  Concerning  the  sovereignty  of  grace  and 
the  freedom  of  man,  there  is  a  mystery.  Dr.  Pope  says,  ''It  is 
a  hopeless,  if  not  irreverent  task  to  attempt  a  reconciliation  be- 
tween the  undoubted  sovereignty  of  grace  and  the  equally  im- 
doubted  freedom  and  responsibility  of  man."  We  know  both  are 
true,  our  own  consciousness  affirms  it,  but  the  whys  and  where- 
fores we  may  not  be  able  to  give.  If  we  say  that  the  "doctrine 
of  native  depravity  involves  a  moral  hopelessness,  we  must  set 
over  against  it  the  helping  grace  of  a  universal  atonement." 

(3)  In  further  proof  of  the  doctrine  of  man's  free  moral 
agency  we  will  name  a  few  of  the  many  passages  which  plainly 
teach  that  the  salvation  of  the  soul  is  conditional.  "And  behold, 
one  came  to  him  and  said,  Master,  what  good  thing  shall  I  do, 
that  I  may  have  eternal  life  ?  And  he  said  unto  him.  Why  ask- 
■est  thou  me  concerning  that  which  is  good  ?  One  there  is  who  is 
good:  but  if  thou  wouldest  enter  into  life,  keep  the  command- 
ments" (Matt.  19 :  16,  17).  "He  that  believeth  and  is  baptized 
shall  be  saved;  but  he  that  disbelieveth  shall  be  condemned" 
(Mark  16:  16).  "And  ye  will  not  come  to  me,  that  ye  may 
have  life"  (John  5:40).  "How  often  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gathereth  her  chickens 
under  her  wings,  and  ye  would  not !"  (Matt.  23 :  37).  "He  that 
^\\\,  let  him  take  the  water  of  life  freely"  (Rev.  22  :  17).  These 
passages  teach  as  plainly  as  language  can  teach  anything  that 
salvation  is  conditional.  "Ye  will  not,"  "Ye  would  not,"  imply 
the  power  of  choice.  If  they  had  no  power  to  decide  on  this 
question,  why  complain  of  them  for  not  obeying  ?  Every  sen- 
tenee  in  these  passages  goes  to  establish  the  free  moral  agency 
of  man. 

(4)  If  man  is  not  a  free  moral  agent,  and  if  he  acts  only 
from  necessity,  why  point  out  to  him  in  solemn  warning  the 
danger  of  being  lost  ?  If  he  has  no  power  to  choose  between  life 
and  death,  why  intimate  to  him  that  he  is  responsible  ?     Tndi- 


88  CHRISTIAN  THEOLOGY 

vidual  responsibility  rests  with  the  power  to  choose.  ''Enter 
ye  in  by  the  narrow  gate :  for  wide  is  the  gate,  and  broad  is  the 
way,  that  leadeth  to  destruction,  and  many  be  they  that  enter 
in  thereby.  For  narrow  is  the  gate,  and  straitened  the  way, 
that  leadeth  unto  life,  and  few  be  they  that  find  it"  (Matt.  7 :  13, 
14).  "But  he  that  disbelieveth  shall  be  condemned''  (Mark 
16:  16).  If  the  acts  of  men  do  not  result  from  their  moral 
agency,  then  they  cannot  in  justice  be  held  responsible  for  their 
acts.  If  they  go  in  the  broad  way,  it  is  from  necessity ;  and  if 
they  go  in  the  narrow  way,  it  is  from  the  same  cause.  If  they 
have  no  choice,  why  did  the  Saviour  urge  them  to  "enter  in  at 
the  strait  gate"  ? 

(5)  All  the  promises  of  the  gospel  are  conditional,  which  im- 
plies free  moral  agency.  "Xow  on  the  last  day,  the  great  day  of 
the  feast,  Jesus  stood  and  cried,  saying,  If  any  man  thirst,  let 
him  come  unto  me,  and  drink"  (John  7:  37).  ''He  that  will, 
let  him  take  the  water  of  life  freely"  (Rev.  22:  17).  ''That 
whosoever  believeth  on  him  should  not  perish,  but  have  eternal 
life"  (John  3:  16).  "Come  unto  me,  .  .  .  and  I  will  give 
you  rest"  (Matt.  11:28).  The  responsibility  of  accepting  or 
rejecting  these  and  similar  gracious  invitations  rests  upon  man ; 
and  wherever  there  is  responsibility  there  is  free  moral  agency ; 
they  cannot  in  the  very  nature  of  things  be  separated.  If  man 
acted  from  necessity,  he  could  not  in  justice  be  held  responsible 
for  his  acts.  Aside  from  every  other  argument,  our  own  indi- 
vidual consciousness  affirms  that  we  act  from  choice.  We  feel 
that  we  could  have  done  differently  from  what  we  did.  No  mat- 
ter whether  we  understand  all  the  mysteries  involved  in  God's 
sovereignty  and  man's  responsibility,  we  know  that  we  have 
power  to  choose  as  between  right  and  ^vrong. 

(6)  The  future  destiny  of  mankind  depends  upon  their  con- 
duct in  this  life.  If  man  acts  only  from  necessity,  he  should 
not  in  justice  be  held  responsible  for  his  behavior  in  this  life. 


THE  FREE  MORAL  AGENCY  OF  MAN  89 

Every  attribute  of  the  Deity  cries  out  against  rewarding  or  pun- 
ishing mankind  for  doing  what  they  could  not  by  any  possibility 
avoid.  ''For  God  so  loved  the  world,  that  he  gave  his  only  begot- 
ten Son,  that  whosoever  believeth  on  him  should  not  perish,  but 
have  eternal  life"  (John  3:16).  ''Whosoever  believeth." 
"Whosoever  will."  The  language  clearly  implies  power  to 
choose,  power  to  act.  ibfow  mark  the  result.  In  the  one  case  he 
shall  ''perish,"  and  in  the  other  he  shall  have  "eternal  life." 
Here  life  and  death  are  presented,  and  the  command  is  to 
"choose  life,"  "For  he  that  soweth  unto  his  own  flesh  shall  of  the 
flesh  reap  corruption ;  but  he  that  soweth  unto  the  Spirit  shall 
of  the  Spirit  reap  eternal  life"  (Gal.  6:8).  "Whatsoever  a 
man  soweth,  that  shall  he  also  reap."  This  is  a  solemn  truth. 
Seedtime  and  harvest.  ISTow  and  then.  But  has  man  no  voli- 
tion— no  power  to  choose  what  he  sows  ?  Must  he  from  neces- 
sity sow  to  the  flesh  ?  If  from  necessity,  is  he  responsible  for 
the  harvest  ?  If  God  is  just,  he  will  neither  reward  nor  punish 
any  intelligent  creature  for  doing  what  he  could  not  help. 

Dr.  Miley  says :  "Personal  agency  is  the  ground  truth.  This 
agency  must  be  a  reality,  else  there  can  be  no  place  for  the  ques- 
tion of  freedom.  If  a  reality,  it  must  have  all  requisite  facul- 
ties. Then  freedom  should  no  longer  be  a  question  in  issue.  Its 
denial  involves  a  denial  of  personal  agency  in  man.  Personal 
agency  and  free  agency  are  the  same.  For  required  choices, 
sufficient  motives  are  within  our  command.  This  is  rational 
freedom.  .  .  .  It  is  the  freedom  of  personal  agency  with 
power  for  required  choices." 

From  our  own  consciousness,  from  reason,  and  the  plain 
teaching  of  God's  Word,  we  can  conclude  that  man  is  a  free 
moral  agent,  and  therefore  properly  the  author  of  his  own  acts, 
and  responsible  for  the  same.  Let  every  man  prayerfully  con- 
sider his  individual  responsibility  to  God. 


CHAPTER  XI. 

IMMORTALITY  OF  THE  SOUL. 

Is  THE  soul  of  man  immortal  ?  Will  it  survive  the  dissolu- 
tion of  the  body  ?  Does  death  end  all  1  Is  there  a  life  beyond 
for  man?  Here  are  questions  of  vast  importance  to  us.  No 
intelligent  man  can  review  these  questions  without  deep  solici- 
tude. This  life  is  short  and  uncertain.  Eternity  comes  on. 
After  death,  what?  The  great  majority  of  the  ancient  philos- 
ophers and  poets  entertained  the  notion  that  man,  in  some  form, 
would  exist  after  death.  Lord  Bolingbroke  says  that  "the  doc- 
trine of  the  immortality  of  the  soul,  and  a  future  state  of  re- 
wards and  punishments,  began  to  be  taught  before  we  have  any 
light  into  antiquity.  And  when  we  begin  to  have  any,  we  find 
it  established  that  it  was  strongly  inculcated  from  time  im- 
memorial, and  as  early  as  the  most  ancient  and  learned  nations 
appear  to  us."  While  the  opinions  of  such  men  as  Lord  Boling- 
broke may  be  very  objectionable,  their  statements  as  to  matters 
of  fact  are  worthy  of  confidence.  It  is  a  fact  that  the  Scythians, 
Indians,  Gauls,  Britons,  as  well  as  the  Greeks  and  Romans,  be- 
lieved in  a  future  state.  Their  ideas,  for  the  most  part,  were 
very  much  confused,  still  they  could  not  get  rid  of  the  conscious 
conviction  that  something  remained  for  man  after  this  life. 
They  were  equally  confused  and  uncertain  concerning  the  na- 
ture of  the  soul.  Dr.  Leland  says,  "Some  said  it  was  the 
blood,  others  the  heart,  others  the  brain,  others  breath,  others 
fire,  others  said  it  was  harmony,  others  that  it  was  number, 
others  that  it  was  of  a  threefold  nature,  of  which  the  rational 
soul  is  the  principle ;  others  supposed  it  to  be  the  fifth  essence." 
Vague  and  unsatisfactory  as  their  notions  were,  they  neverthe- 

90 


IMMORTALITY  OF  TEE  SOUL  yi 

less  held  to  the  opinion  that  there  was  something  in  man  that 
did  not  fully  inhere  in  matter.  Pythagoras,  Socrates,  Plato, 
Cicero,  and  Plutarch  believed  in  the  immortality  of  the  soul  of 
man,  and  often  gave  expression  to  their  belief;  but  being  un- 
aided by  a  revelation  from  God  direct,  they  were  confused,  and 
sometimes  taught  contrary  to  it.  With  the  majority  of  the  old 
philosophers  the  case  stood  thus:  When  they  followed  their 
own  intuitions  they  expressed  their  belief  in  the  immortality 
of  the  soul,  but  when  they  descended  to  their  cold,  abstract  rea- 
soning,  they  could  not  prove  it,  and  therefore  sometimes  seemed 
to  reject  it.  This  is  clearly  brought  out  in  the  last  hours  of 
Socrates.  When  he  was  near  his  end,  he  expressed  the  hope  that 
he  would  go  to  good  men  after  death.  "But  this,"  he  says,  "I 
would  not  absolutely  affirm."  In  his  heart  he  felt  assured  that 
there  was  something  beyond,  but  as  a  philosopher,  unaided  by  a 
revelation  from  God,  he  could  not  prove  it. 

Materialists  of  almost  every  school  are  inclined  to  treat  the 
testimony  of  individual  consciousness  very  lightly  in  matters  of 
religion.  Yet  they  find  it  no  easy  task  to  account  for  its  origin, 
and  universality.  It  cannot  be  charged  to  tradition,  for  as  far 
back  as  we  can  trace  the  history  of  man  we  find  this  belief. 
Whence  and  how  did  the  first  man  receive  this  intuitive  con- 
viction ?  It  cannot  be  charged  to  the  light  and  influence  of  the 
Scriptures,  for  it  was  believed  long  before  the  Scriptures  were 
written.  It  is,  and  always  has  been  believed  by  nations  and  peo- 
ples that  never  had  the  Scriptures.  Whence,  then,  this  uni- 
versal belief.  Cicero  said,  ''Vox  populi.  Vox  Dei" — "The  voice 
of  the  people  is  the  voice  of  God."  May  there  not  be  a  deeper 
meaning  in  this  than  we  are  wont  to  allow  ?  When  God  breathed 
into  man  the  breath  of  life  (lives),  and  he  became  a  living  soul, 
he  breathed  into  that  soul  the  consciousness  of  himself,  and  the 
consciousness  of  itself.  In  no  other  way  can  we  account  for  the 
origin  and  universal  belief  in  the  existence  of  God  and  the 


92  CHRISTIAN  THEOLOGY 

immortality  of  the  soul.     It  comes  from  God,  so  that  in  this 
deeper  sense,  the  voice  of  the  people  is  the  voice  of  God. 

I.  In  direct  proof  of  the  immortality  of  the  soul  of  man,  we 
may,  in  the  first  place,  mention  some  mental  phenomena  which 
cannot  be  accounted  for  on  the  hypothesis  that  man  is  altogether 
mortal.  There  are  but  two  primary  substances  in  the  universe 
known  to  philosophers;  these  are  matter  and  spirit.  Every- 
thing within  the  range  of  human  thought  may  be  traced  to  one 
or  the  other  of  these  substances.  Matter  is  known  by  certain 
properties,  and  spirit  by  certain  phenomena.  If  man  is  alto- 
gether mortal,  then  every  property  and  phenomenon  must  be  ac- 
counted for  from  a  materialistic  standpoint.  If  there  are  phe- 
nomena in  man  that  do  not  inhere  in  matter,  then  they  are  not 
matter,  and  must  belong  to  spirit.  Our  limits  will  permit  us  to 
do  but  little  more  than  name  these  mental  phenomena : 

1.  21ie  phenomenon  of  will,  or  volition.  Every  intelligent 
man  is  conscious  that  he  wills ;  but  no  man  is  conscious  that  he 
wills  with  the  hand  or  foot.  He  is  perfectly  conscious  that  he 
does  not.  If  volition  is  a  property  of  matter,  then  it  must  in- 
here in  all  matter.  Inertia  is  a  property  of  matter,  and  it  is  not 
capable  of  self-action.  If  it  be  said  that  the  power  of  volition 
is  in  the  brain,  we  answer  that  the  brain  is  matter,  and  is  no 
more  capable  of  self-action  than  the  hand  or  foot.  It  is  absurd 
to  suppose  that  the  brain  wills.  Inertia  is  as  much  a  property 
of  the  brain  as  it  is  of  the  hand.  But  we  possess  some  power  by 
which  the  muscles  are  put  in  motion.  It  is  not  a  power  that  in- 
heres in  matter,  but  in  something  above  matter,  and  that  some- 
thing we  call  mind.  We  may  lay  this  down  as  a  grand  truth 
that  "the  mind  of  each  man  is  the  man." 

2.  The  phenomenon  of  memory.  This  is  a  noble  power  in 
man.  But  for  this  faculty  the  whole  world,  with  all  it  includes, 
would  be  but  a  succession  of  ideas,  without  the  possibility  of 
improvement.     But  we  do  remember.     Think  a  moment  of  the 


IMMORTALITY  OF  THE  SOUL  93 

vast  number  of  thoughts  and  ideas  the  mind  is  capable  of  retain- 
ing, l^ow  observe  that  the  brain  is  matter,  and  if  memory  is 
only  a  property  of  matter,  then  thought  and  ideas  are  matter, 
and  as  all  matter  occupies  more  or  less  space,  it  is  impossible  to 
conceive  how  the  human  brain  could  gather  and  retain  as  many 
ideas  and  thoughts  as  it  does.  Think  of  the  vast  attainments  of 
such  men  as  !N^ewton,  Bacon,  Butler,  and  Locke ;  of  the  ten  thou- 
sand thoughts  and  ideas  gathered  up  and  retained  within  the 
small  compass  of  the  brain ;  and  then  assume  that  the  human 
mind  is  nothing  but  matter,  and  we  are  left  in  mid-ocean  with- 
out a  single  principle  of  philosophy  to  sustain  us. 

It  is  generally  admitted  that  the  human  body  is  continually 
undergoing  changes,  and  in  the  course  of  a  few  years  the  whole 
body  has  changed.  Every  particle  of  the  body,  including  the 
brain,  passes  away,  and  new  matter  occupies  the  place.  ISTow, 
if  memory  is  a  property  of  matter,  it,  too,  must  pass  away,  and 
hence  it  would  be  impossible  to  retain  any  thoughts,  ideas,  or 
knowledge  that  we  obtained  or  possessed  years  ago.  But  every 
intelligent  man  knows  that  he  does  retain  ideas,  thoughts,  and 
knowledge  which  he  obtained  years  ago.  Therefore,  we  con- 
clude that  memory  is  not,  and  cannot  be  a  property  of  matter. 

3.  The  phenomenon  of  intelligence.  This  is  a  very  strong 
argument  in  favor  of  the  immortality  of  the  soul.  Every  man 
is  conscious  that  he  thinks,  but  no  man  is  conscious  that  he 
thinks  with  his  hand  or  foot.  The  simple  question  to  be  con- 
sidered is  this,  What  thinks  ?  "It  is  as  absurd  to  suppose  that 
a  brain  thinks  as  that  an  eye  sees  or  a  finger  feels.  If  the  nerve 
be  paralyzed,  there  is  no  vision,  though  the  eye  be  perfect."  If 
the  power  to  think  and  reason  is  a  property  of  matter,  then  it 
must  be  a  property  of  all  matter,  and  that  which  does  not  think 
is  not  matter.  "If  anything  essential  to  matter  be  taken  away, 
it  must  cease  to  be  matter,  and  if  something  be  added  which  is 
not  essential,  that  something  must  have  its  own  essential  prop- 


94  CHRISTIAN  THEOLOGY 

erties  as  a  separate  identity  or  substance,  and  can  form  no  part 
of  matter ;  and  if  that  something  which  is  supposed  to  be  added 
be  thought,  it  is  not  matter  that  thinks,  but  something  added  to 
it."  If  it  is  matter  or  a  property  of  matter  that  thinks,  then  it 
must  be  essential  to  matter,  and  if  it  is  essential  to  matter,  it 
must  inhere  in  all  matter.  One  of  two  things,  then,  must  be 
true ;  either  all  matter  thinks,  or  else  that  which  does  not  think 
is  not  matter.  The  only  reasonable  conclusion  is,  that  man  is 
not  altogether  mortal,  but  that  "a  rational  soul  is  joined  to  mat- 
ter, and  that  it  is  the  soul  that  thinks,  and  not  matter." 

4.  The  phenomenon  of  conscious  identity.  There  is  no  ar- 
gument outside  of  the  Word  of  God  that  more  directly  proves 
the  immortality  of  the  soul  than  that  of  conscious  identity.  The 
presumption  that  the  ego  cannot  exist  without  this  particular 
body  is  absurd.  Xo  matter  what  theory  we  advocate,  we  cannot 
get  away  from  the  fact  of  conscious  identity.  We  know  that  the 
body  is  continually  undergoing  changes.  Vast  changes  some- 
times occur  in  a  very  short  time,  but  the  man  at  seventy  is  con- 
scious that  he  is  the  same  person  he  was  forty  years  before.  He 
is  not  conscious  that  the  same  particles  of  matter  belong  to  his 
body  that  were  there  forty  years  before ;  indeed,  he  has  the  very 
best  reason  to  believe  that  it  is  not  so,  yet  he  is  conscious  that  he 
is  the  very  identical  person  he  was  before.  !N'ow,  if  conscious- 
ness is  a  property  of  matter,  then  of  course  it  is  the  body,  or 
some  part  of  the  body,  that  is  conscious  of  its  own  identity.  But 
how  can  this  be,  since  every  part  of  the  body  is  continually  un- 
dergoing changes  ?  "Does  the  body  consist  of  the  same  particles 
of  matter  now  that  it  did  years  ago  ?  Certainly  not ;  the  waste 
has  been  supplied  with  new  matter,  and  yet  the  person  is  con- 
scious of  having  preserved  his  identity  in  spite  of  all  the  changes 
which  have  taken  place  in  his  body.  He  is  certain  that  he  that 
thinks  and  feels  now  is  he  that  thought  and  felt  before  these 
changes  took  place.    This  proves  that  the  conscious  mind,  which 


IMMORTALITY  OF  THE  SOUL  95 

preserves  its  identity  amid  all  the  changes  of  the  body,  is  not 
the  body."  If  the  mind,  or  that  which  thinks,  were  the  body,  or 
any  part  of  the  body,  this  constant  change  w^hich  is  going  on  in 
the  body  would  necessarily  destroy  all  conscious  identity.  But 
the  ego  lives  from  childhood  to  old  age. 

3.  The  phenomenon  of  desire.  If  man  is  altogether  mortal, 
it  would  be  most  reasonable  to  suppose  that  in  the  material  uni- 
verse he  could  find  enough  to  satisfy  every  aspiration.  But  this, 
as  every  rational  person  knows,  is  not  the  case.  Wealth,  honor, 
power,  pleasure,  and  education  have  been  tested  in  all  the  ages 
and  among  all  people,  and  have  failed.  There  is  not  enough  in 
all  material  things  to  satisfy  the  aspirations  of  one  soul.  The 
reason  is  that  the  soul  is  not  matter,  but  spirit,  and  can  find  sat- 
isfaction in  nothing  less  than  that  eternal  Spirit  that  formed  it. 
Add  to  this  innate  desire  of  the  soul  for  something  more  and 
better  than  can  be  found  in  the  material  universe  its  vast  powers 
for  improvement,  and  you  have  an  argument  in  favor  of  the  im- 
mortality of  the  soul  which  no  man  can  gainsay.  Dissatisfac- 
tion with  what  we  are  and  with  our  environments  is  ever  present 
with  us.  There  are  within  us  aspirations  that  all  material 
things  cannot  supply.  Solomon  in  all  his  glory  was  not  satisfied. 
Again  and  again  he  said,  "Vanity  of  vanities,  all  is  vanity."  A 
great  thinker  said:  "Give  a  man  half  a  universe,  and  he  will 
at  once  quarrel  with  the  holder  of  the  other  half.  What  he  needs 
is  God's  infinite  universe  all  to  himself."  From  the  history  of 
mankind  the  evidences  are  that  the  possession  of  the  whole  ma- 
terial universe  would  not  satisfy  that  something  within.  What 
does  this  all  mean  ?  Have  the  gods  dealt  kindly  with  us  in  plant- 
ing within  aspirations  and  longings  which  can  never  be  realized  ? 
The  psalmist  opens  the  door  and  lets  in  a  flood  of  light  when 
he  says,  "As  for  me,  I  shall  behold  thy  face  in  righteousness :  T 
shall  he  satisfied,  when  I  awahe,  with  thy  likeness."  That 
means  immortality  and  life  beyond. 


OJ  CURLSTLAN  THEOLOGY 

II.  We  turn  now  to  the  Scriptures  for  direct  proof.  We 
can  give  only  a  few  of  the  many  passages  bearing  on  this  ques- 
tion. First  from  the  Old  Testament:  "But  I  know  that  my 
redeemer  liveth,  and  that  he  shall  stand  up  at  the  last  upon  the 
earth:  and  after  my  skin  hath  been  thus  destroyed,  yet  from 
my  flesh  shall  I  see  God:  whom  I  shall  see  for  myself,  and 
mine  eyes  shall  behold,  and  not  another.  My  reins  are  con- 
sumed within  me"  (Job  19 :  25-27).  "As  for  me  I  shall  behold 
thy  face  in  righteousness"  (Ps.  17:  15).  "My  flesh  also  shall 
dwell  in  safety.  For  thou  wilt  not  leave  my  soul  to  Sheol  [the 
grave]  ;  neither  wilt  thou  suffer  thine  holy  one  [ones]  to  see 
corruption.  Thou  wilt  shew  me  the  path  of  life :  in  thy  pres- 
ence is  fulness  of  joy ;  in  thy  right  hand  there  are  pleasures  for 
evermore"  (Ps.  16:9-11),  "Yea,  though  I  walk  through  the 
valley  of  the  shadow  of  death,  I  will  fear  no  evil ;  for  thou  art 
with  me"  (Ps.  23 :  4).  "Thou  shalt  guide  me  with  thy  counsel, 
and  afterward  receive  me  to  glory"  (Ps.  73 :  24). 

Let  it  be  remembered  that  the  Old  Testament  saints  believed 
in  a  future  state,  the  resurrection  of  the  body,  and  the  immor- 
tality of  the  soul.  These  three  points  of  doctrine  hang  together, 
and  mutually  imply  each  other.  Remove  these  three  thoughts, 
or  any  one  of  them  from  these,  and  kindred  passages,  and  they 
are  meaningless.  While  the  immortality  of  the  soul  is  not  in 
so  many  words  affirmed  in  these  passages,  yet  the  whole  bearing 
is  in  that  doctrine.  If  man  is  altogether  mortal,  if  there  is  noth- 
ing remaining  for  him  after  this  life,  how  are  we  to  interpret 
these  passages  ?  Were  the  sacred  writers  mistaken  ?  or  did  they 
intend  to  deceive  ?  We  cannot  allow  either  one,  for  "holy  men 
of  God  spake  as  they  were  moved  by  the  IToly  Ghost." 

"Tiie  days  of  our  years  are  threescore  years  and  ten,  or 
even  In'  reason  of  strength  fourscore  years;  yet  is  their 
pride  l)ut  labour  and  sorrow;  for  it  is  soon  gone,  and  ive  fly 
away"  (Ps.  90: 10).    What  flies  away?    ISTot  the  life,  for  it  is 


IMMORTALITY  OF  TEE  SOUL  97 

cut  off.  "We  fly  away."  Now,  if  it  be  true  that  the  whole  man 
dies  when  the  body  dies,  in  what  sense  can  it  be  said  that  he  flies 
away  ?  Does  laying  the  body  in  the  grave  convey  the  idea  of 
flying  away  f  "And  they  that  be  wise  shall  shine  as  the  bright- 
ness of  the  firmament ;  and  they  that  turn  many  to  righteous- 
ness as  the  stars  for  ever  and  ever"  (Dan.  12:  3).  When  and 
where  is  this  shining  to  take  place  ?  Not  in  this  world,  for  men 
do  not  live  forever  and  ever  here.  It  cannot  be  in  the  grave,  for 
men  do  not  shine  in  the  grave.  It  must  be  in  another  life  and  in 
another  world.  "And  the  dust  return  to  the  earth  as  it  was,  and 
the  spirit  return  unto  God  who  gave  it"  (Eccl.  12:7).  By 
the  dust  returning  to  the  earth,  the  writer  evidently  refers  to 
death  and  the  dissolution  of  the  body.  But  the  spirit  returns  to 
God.  This,  without  any  argument,  proves  that  the  soul  does 
not  return  to  the  dust  with  the  body. 

We  will  give  a  few  passages  from  the  New  Testament.  It  is 
well  to  remember  that  the  Jews,  except  the  Sadducees,  believed 
in  the  immortality  of  the  soul.  The  texts,  therefore,  that  we 
may  give  should  be  considered  in  the  light  of  this  fact. 

"And  be  not  afraid  of  them  which  kill  the  body,  but  are  not 
able  to  kill  the  soul :  but  rather  fear  him  which  is  able  to  de- 
stroy both  soul  and  body  in  hell"  (Matt.  10:  28).  A  similar 
passage  may  be  found  in  Luke  12:4,  5.  These  passages  teach 
that  the  body  and  soul  are  not  the  same,  and  that  the  soul  does 
not  die  with  the  body.  If  it  were  true  that  man  is  altogether 
mortal,  then,  to  kill  the  body  would  kill  the  soul  also.  Jesus 
says,  men  can  kill  the  body,  but  are  not  able  to  kill  the  soul. 
How  would  a  Jew  that  believed  in  the  immortality  of  the  soul 
most  likely  understand  the  words  of  Christ  ?  "But  as  touching 
the  resurrection  of  the  dead,  have  ye  not  read  that  which  was 
spoken  unto  you  by  God,  saying,  I  am  the  God  of  Abraham, 
and  the  God  of  Isaac,  and  the  God  of  Jacob  ?    God  is  not  the 


98  CHRISTIAN  THEOLOGY 

God  of  the  dead,  but  of  the  living"  (Matt  22:  31,  32).  Our 
Lord  links  these  two  great  doctrines  together,  the  immortality  of 
the  soul  and  the  resurrection  of  the  body.  The  bodies  of  these 
patriarchs  had  been  dead  for  many  centuries.  The  argument 
from  this  text  may  be  stated  thus :  God  is  not  the  God  of  the 
dead,  but  of  the  living ;  but  God  is  the  God  of  Abraham,  Isaac, 
and  Jacob,  and  therefore  they  must  be  living.  But  as  their 
bodies  were  dead,  it  must  have  been  their  souls  that  were  living. 
This  is  the  only  reasonable  interpretation  that  can  be  given  to 
this  text.  "Our  Lord,"  says  Dr.  Clarke,  "combats  and  confutes 
another  opinion  of  the  Sadducees,  namely,  that  there  is  neither 
angel  nor  spirit,  by  showing  that  the  soul  is  not  only  immortal, 
but  lives  iviih  God,  even  while  the  body  is  detained  in  the  dust 
of  the  earth." 

The  history  of  the  rich  man  and  Lazarus  (Luke  16:  22,  23) 
is  proof  positive  of  the  conscious  existence  of  the  soul  after 
death.  If,  as  some  claim,  this  is  only  a  parable,  we  answer  that 
the  force  of  the  argument  is  not  thereby  weakened  in  the  least. 
For,  if  it  be  a  parable,  it  is  founded  upon  a  fact,  or  a  possible 
fact ;  or,  it  is  pure  fiction.  Our  Lord  would  not  resort  to  fiction 
on  a  question  of  such  solemn  moment.  All  the  parables  used  by 
our  Saviour  were  founded  on  facts,  or  possible  facts.  The  great 
moral  lesson  taught  in  the  history  of  the  rich  man  and  Lazarus, 
is  (1)  that  heaven  and  hell  lie  beyond  this  world ;  (2)  that  man 
has  a  conscious  existence  after  the  death  of  the  body.  "And 
behold,  there  appeared  unto  them  Moses  and  Elijah  talking  with 
him"  (Matt.  17:3).  Moses  had  been  dead  and  buried  fifteen 
hundred  years,  the  account  of  which  is  given  in  Deut.  31 :  5,  6. 
The  fact,  then,  that  he  appeared  fifteen  hundred  years  after  the 
death  of  the  body  is  very  direct  proof  that  the  soul  has  a  con- 
scious existence  after  the  death  of  the  body.  "To-day  shalt  thou 
be  with  me  in  Paradise"  (Luke  23 :  43).  The  grave  is  not  para- 
dise.    At  the  time  these  words  were  spoken  both  our  Lord  and 


IMMORTALITY  OF  THE  SOUL  99 

the  thief  were  about  to  die,  for  very  shortly  after  these  words 
were  spoken  our  Saviour  said,  "Father,  into  thy  hands  I  com- 
mend my  spirit:  and  having  said  this  he  gave  up  the  ghost" 
(Luke  23  :  46).  I^ow  observe  the  promise.  "To-day  shalt  thou 
be  with  me  in  Paradise."  They  were  not  together  in  the 
grave.  Paradise,  therefore,  must  be  interpreted  to  mean  a  place 
of  happiness,  and  that,  too,  after  death.  They  both  died,  and 
Jesus  commended  his  spirit  to  the  Father.  Wherever  the  spirit 
of  Jesus  went,  the  spirit,  or  soul,  of  the  thief  went.  They  were 
together  that  day  in  paradise.  If  they  were  not,  the  promise 
was  not  fulfilled.  If  they  were  together  that  day  in  paradise, 
and  Jesus  said  it  should  be  so,  then  the  conscious  existence  of  the 
soul  after  the  death  of  the  body  is  clearly  established.  "Lord 
Jesus,  receive  my  spirit"  (Acts  7  :  59).  Just  before  the  martyr 
used  these  words  (verse  56),  he  said,  "I  see  the  heavens  opened, 
and  the  Son  of  man  standing  on  the  right  hand  of  God."  Thus 
with  the  heavens  opened  before  him,  he  exclaimed,  "Lord  Jesus, 
receive  my  spirit."  Christ  did  not  receive  the  body  of  Stephen 
up  into  heaven ;  and  if  the  soul  dies  with  the  body,  there  was 
nothing  to  be  received  into  heaven,  and  the  dying  martyr  was 
mistaken. 

"Who  shall  separate  us  from  the  love  of  Christ  ?"  (Rom.  8 : 
35).  In  this  connection,  the  apostle  affirms,  in  answer  to 
this  question,  that  there  is  nothing  that  could  separate  us  from 
the  love  of  Christ,  not  even  death.  But  if  death  destroys  all 
conscious  existence  of  the  body  and  soul,  then  the  apostle  affirms 
what  is  not  true.  i 

"For  we  know  that  if  the  earthly  house  of  our  tabernacle  be 
dissolved,  we  have  a  building  from  God,  a  house  not  made  with 
hands,  eternal,  in  the  heavens.  .  .  .  Being  therefore  al- 
ways of  good  courage,  and  knowing  that,  whilst  we  are  at  home 
in  the  body,  we  are  absent  from  the  Lord.     .     .     .     We  are  of 


100  CHRISTIAN  THEOLOGY 

good  courage,  I  say,  and  are  willing  rather  to  be  absent  from  the 
body,  and  to  be  at  home  with  the  Lord"  (II.  Cor.  5:1,  6,  8). 
"But  I  am  in  a  strait  betwixt  the  two,  having  the  desire  to  de- 
part and  be  with  Christ"  (Phil.  1:  23).  What  does  the  apostle 
mean  l  "To  die  is  gain,"  "To  be  at  home  in  the  body,"  "To  be 
absent  from  the  body,"  "To  be  with  Christ,"  "To  depart."  Re- 
move from  all  these  passages  the  thought  of  the  conscious  exist- 
ence of  the  soul  after  the  death  of  the  body,  and  what  meaning 
can  we  attach  to  his  language  ?  "To  depart  and  be  with  Christ." 
Where  ?  Not  in  the  grave,  for  the  angel  said  he  was  not  there, 
but  was  risen  from  the  dead.  Paul  affirms  that  Christ  was  "re- 
ceived up  into  glory."  Then  to  be  with  Christ  is  to  be  in 
glory. 

It  is  in  harmony  with  our  highest  conceptions  of  the  wisdom, 
goodness,  and  benevolence  of  God  that  he  should  provide  for  the 
future  happiness  of  his  children.  Jesus  said,  "I  go  to  prepare  a 
place  for  you."  The  arrangements  are  all  made ;  the  future 
home  of  the  pure  in  heart  is  ready.  Ample  provisions  to  satisfy 
the  aspirations  of  the  soul  are  all  provided,  "In  my  Father's 
house  are  many  mansions."  God,  immortality,  heaven — these 
three  words  express  and  imply  all  the  soul  will  ever  need  or 
want. 

Concerning  the  importance  of  man's  future  existence.  Dr. 
Miley  says:  "Without  the  truth  of  immortality,  the  deepest, 
divinest  verities  of  Christianity  must  be  denied.  No  place 
can  remain  for  a  divine  incarnation  in  the  person  of  the  Son  of 
God,  as  for  an  atonement  for  sin  in  the  voluntary  sacrifice  of 
himself.  If  we  are  to  perish  utterly  in  the  event  of  death,  we 
need  no  salvation  from  a  future  wrath,  no  Saviour  who  shall 
bring  us  to  future  blessedness.  Hence  it  is  that  the  central 
truths  of  our  Christian  soteriology  mean  the  immortality  of 
the  soul." 


CHAPTER  XII. 

THE  EXISTENCE  OF  ANGELS. 

The  existence  of  angels,  while  it  cannot  be  proven  a  priori, 
is  very  generally  accepted  in  all  religions.  Theologians  do  not 
all  agree  as  to  the  nature  of  angels,  but  agree  generally  that  they 
exist.  Concerning  the  nature  of  angels,  the  prevailing  opinion 
is  that  they  are  spiritual  beings  and  stand  first  in  rank  and  dig- 
nity among  created  intelligences.  Some  of  the  Christian  fathers 
believed  that  angels  had  bodies  somewhat  similar  to  man,  but 
the  more  general  opinion  was,  and  now  is,  that  "they  arc  sub- 
stances entirely  spiritual,  who  can,  at  any  time,  assume  bodies 
and  appear  in  human  form."  The  heathen  philosophers  and 
poets  generally  agreed  as  to  the  existence  of  intelligent  beings 
superior  to  man.  Because  the  angels  are  spiritual  beings,  we 
are  not  hence  to  infer  that  they  are  pure  spirit.  The  resurrec- 
tion bodies  of  the  saints  will  be  spiritual,  but  not  pure  spirit. 
It  will  be  a  body,  visible  and  real.  So,  while  angels  may  have 
bodies  altogether  diiferent  from  the  resurrection  bodies  of  the 
saints,  it  is  but  reasonable  to  believe  that  they  have  visible,  tang- 
ible forms — not  visible  to  mortal  eyes,  but  visible  to  the  spir- 
itual vision.  The  idea  of  associating  with  the  angels  carries 
with  it  the  idea  of  tangibility — real  form. 

Throughout  the  Old  and  the  New  Testament  we  find  frequent 
references  to  this  class  of  created  intelligences,  who  have  often 
been  sent  with  messages  to  this  world.  In  Gen.  22 :  11,  it  is  re- 
corded that  an  angel  appeared  to  Abraham.  In  11.  Sam.  24: 15- 
17,  we  have  an  account  of  how  God  used  an  angel  as  a  minister 
of  wrath.  A  similar  case  is  recorded  in  Isa.  27:  36.  In  Judg. 
13 :  3-20,  we  have  an  account  of  how  an  angel  appeared  to 

101 


102  CHRISTIAN  THEOLOGY 

Manoah.  In  Luke  1 :  19,  and  2 :  8-15,  we  liave  direct  proof  of 
the  existence  of  angels,  who  were  sent  as  messengers  from  God 
to  man.  Then  in  Matt.  28 :  2-4,  we  have  the  account  of  angels 
who  were  directly  connected  with  the  resurrection  of  Christ. 
An  angel  was  sent  to  the  apostles  in  prison.  (Acts  5 :  19,  20.) 
Then,  again,  we  are  informed  that  an  angel  delivered  Peter  out 
of  prison.  (Acts  12 :  7-11.)  These  are  only  a  few  of  the  many 
passages  in  the  Bible  to  prove  the  existence  of  angels.  By  these, 
and  many  other  similar  passages,  two  facts  are  established : 
(1)  What  is  said  in  these  texts  concerning  angels  cannot  be  ap- 
plied to  man.  (2)  What  is  said  to  have  been  done  by  angels 
could  not  have  been  accomplished  by  an  inhabitant  of  this  world. 
As  to  the  time  when  angels  were  created,  we  have  no  in- 
formation. The  general  opinion  is  that  they  were  created 
some  time  prior  to  the  time  of  creation  described  by  Moses. 
Our  knowledge  of  God  and  his  works  dates  back  to  the  time  when 
he  created  the  heaven  and  the  earth.  (Gen.  1:1.)  What  he  did 
in  that  incomprehensible  eternity  we  know  not.  He  always 
was.  Of  such  an  existence  we  can  form  no  conceptions.  It 
comes  to  the  human  mind  like  the  vastness  of  space.  Beyond 
all  worlds  there  is  that  limitless  realm  of  space.  In  that  in- 
comprehensible eternity  and  that  boundless  realm  of  space,  for 
aught  wo  know,  the  Almighty  Father  may  have  created  vast 
systems  of  worlds,  not  in  any  way  connected  with  that  to  which 
our  little  earth  belongs.  He  might  have  peopled  them  with 
intelligent  beings  far  superior  to  man,  or  even  the  angels  re- 
ferred to  in  the  Scriptures.  "O  the  depth  of  the  riches  both 
of  the  wisdom  and  the  knowledge  of  God !  how  unsearchable 
are  his  judgements,  and  his  ways  past  tracing  out"  (Rom.  11: 
33).  While  it  is  not  important  that  we  should  know  the  time 
when  God  created  the  angels,  it  is  important  that  we  believe  in 
their  existence.  A  denial  of  this  fact  would  unsettle  the  mean- 
ing of  many  passages  of  Scripture. 


THE  EXISTENCE  OF  ANGELS  103 

As  to  the  number  of  these  spiritual  beings,  we  have  no  cer- 
tain information,  but  the  representation  in  the  Bible  is,  that 
there  is  a  vast  company.  "The  chariots  of  God  are  twenty  thou- 
sand, even  thousands  upon  thousands"  (Ps.  68:  17).  Jesus  said 
to  Peter,  "Thinkest  thou  that  I  cannot  beseech  my  Father,  and 
he  shall  even  now  send  me  more  than  twelve  legions  of  angels  ?" 
(Matt.  26:53.)  Paul  speaks  of  "innumerable  hosts  of  an- 
gels" (Heb.  12:22).  John  says,  "And  I  saw,  and  I  heard 
a  voice  of  many  angels  round  about  the  throne  and  the  living 
creatures  and  the  elders ;  and  the  number  of  them  was  ten  thou- 
sand times  ten  thousand,  and  thousands  of  thousands"  (Rev. 
5:  11).  The  impression  made  upon  the  mind  is  that  it  must 
be  a  very  great  company. 

Of  the  different  orders  of  angels,  nothing  very  definite 
is  set  forth  in  the  Scriptures.  Some  have  distributed  angels  into 
nine  orders.  The  Jews  reckon  four  orders.  As  to  the  number 
of  orders,  we  are  not  informed.  But  "following  the  Scripture 
account,  we  shall  find  mention  made  of  different  orders  of  these 
superior  beings,  for  such  a  distinction  of  order  seems  intimated 
in  the  names  given  to  different  classes.  Thus  we  have  thrones, 
dominions,  'principalities,  powers,  authorities,  living  ones, 
cheruhim,  seraphim.  That  some  of  these  titles  may  indicate 
the  same  class  of  angels  is  probable,  but  that  they  all  should  be 
but  different  appellations  of  one  common  and  equal  order  is 
improbable." 

From  what  is  said  in  the  Scriptures  concerning  these  spir- 
itual beings,  it  is  but  reasonable  to  conclude  that  they  are 
superior  to  man.  How  much  superior  we  may  not  know.  Man 
was  made  "a  little  lower  than  the  angels"  (Heb.  2  :  7,  9),  but,  in 
due  time,  if  pure  and  good,  he  will  be  "equal  unto  the  angels" 
(Luke  20 :  36).  A  few  passages  setting  forth  the  superiority  of 
angels  over  man  may  suffice :  "Bless  the  Lord,  ye  angels  of  his : 
ye  mighty  in  strength,  that  fulfil  his  word"   (Ps.   103:20). 


104  CHRISTIAN  THEOLOGY 

They  have  superior  power.  This  is  evident  from  what  is  said 
of  the  two  angels  that  came  to  Lot  and  destroyed  Sodom.  (Gen. 
19 :  11.)  The  angel  that  wrestled  with  Jacob.  (Gen.  32 :  25.) 
The  angel  that  smote  Israel  from  Dan  to  Beersheba.  (II.  Sam. 
24:  15,  16.)  In  Isa.  27:  30,  we  have  an  account  of  an  angel 
that  slew  one  hundred  and  eighty-four  thousand  Assyrians  in 
one  night. 

The  Scriptures  warrant  us  in  the  belief  that  angels  have  a 
spiritual  nature.  Dr.  Miley  says,  ''Their  endowTuents  and  ac- 
tivities allow  no  other  view."  It  is  a  mystery  to  us  how  they 
were  sometimes  visible  and  sometimes  not.  They  had  the  power 
to  manifest  themselves  to  the  eye  of  man,  but  whether  this  power 
was  inherent,  or  a  direct  gift  from  God,  we  may  not  know;  but 
their  amazing  activity  establishes  beyond  all  reasonable  doubt 
that  they  have  a  spiritual  nature.  For  aught  we  know,  they  may 
be  around  and  about  us  all  the  time.  In  the  economy  of  salva- 
tion this  may  be  a  part  of  their  employment.  "To  do  service 
for  the  sake  of  them  that  shall  inherit  salvation."  In  Ps.  34:  7, 
we  read,  ''The  angel  of  the  Lord  encampeth  round  about  them 
that  fear  him,  and  delivereth  them." 

Angels  Avere  often  sent  as  messengers  to  this  world,  and 
are  represented  as  interested  in  the  affairs  of  mankind.  When 
Jesus  was  born  in  Bethlehem,  they  made  the  announcement  to 
the  shepherds.  (Luke  2:  8-15.)  When  he  suffered  in  the  gar- 
den, an  angel  came  and  strengthened  him.  (Luke  22:43.) 
When  he  arose,  they  were  at  the  tomb.  (Matt.  28 :  2-4.)  When 
he  ascended  into  heaven,  they  came  and  accompanied  him  to  the 
throne.  (Acts  1:9.)  They  are  deeply  interested  in  the  salva- 
tion of  mankind.     (Luke  15 :  10.) 

Angels  are  ministering  spirits.  Paul  asks  the  question,  "Are 
they  not  all  ministering  spirits,  sent  forth  to  do  service  for 
the  sake  of  them  that  shall  inherit  salvation?"  (Heb.  1:14.) 
While  this  is  in  the  form  of  a  question,  it  is  nevertheless  an 


TEE  EXISTENCE  OF  ANGELS  105 

affirmation,  for  the  Hebrews  often  express  the  strongest  affirma- 
tion by  an  interrogation.  Dr.  Spencer  says:  ''They  pity  our 
human  frailties,  and  secretly  suggest  comfort,  when  we  perceive 
it  not ;  they  are  ready  to  help  us,  as  the  bad  angels  are  to  tempt 
us;  always  they  stand  looking  into  the  face  of  God  to  receive 
orders,  which  they  no  sooner  have  than  they  readily  despatch." 
God  could  manage  the  affairs  of  his  universe  without  the  assist- 
ance of  either  men  or  angels;  but  it  seems  to  be  in  harmony 
with  his  will  to  employ  both  men  and  angels  in  the  execution  of 
his  plans.  However  limited  our  knowledge  as  to  the  nature, 
number,  and  employment  of  angels  may  be,  the  fact  remains, 
that  if  we  are  what  we  ought  to  be,  and  may  be,  we  shall  not  only 
be  "equal  unto  the  angels,"  but  dwell  with  them  forever  and 
ever.  The  idea  of  being  equal  unto  the  angels  and  dwelling 
with  them  forever  is  not  only  a  pleasant  reflection,  but  pecul- 
iarly elevating.  The  humble  Christian  as  he  presses  onward 
and  upward,  surrounded  by  foes  visible  and  invisible,  can 
comfort  himself  with  the  inspiring  thought  that  it  will  not  al- 
ways be  thus.    God  has  provided  some  better  things  for  us. 


CHAPTER  XIII. 

EXISTENCE  AND  EVIL  INFLUENCE  OF  DEVILS. 

The  Scriptures  clearly  and  emphatically  teach  the  separate, 
distinct,  and  personal  existence  of  a  devil,  and  of  an  innumer- 
able host  of  evil  spirits  commonly  called  devils.  While,  in  the 
strict  propriety  of  scripture  language,  there  is  but  one  devil — 
one  prince  of  the  power  of  the  air — one  Belial — one  adversary, 
— he  is  joined  by  a  host  of  evil  spirits,  partaking  of  the  same 
nature  and  engaged  in  the  same  work  with  the  father  of  lies. 

In  II.  Peter  2 :  4,  and  Jude  6,  mention  is  made  of  angels  that 
sinned  and  were  "cast  .  .  .  down  to  hell"  ;  they  "kept  not 
their  own  principality,  but  left  their  proper  habitation."  We 
are  not  informed  when  this  apostacy  occurred,  nor  of  the  num- 
ber involved  in  it.  But  there  appears  to  be  one  chief  apostate 
angel,  called  the  Devil,  Satan,  Beelzebub,  Deceiver,  and  Ad- 
versary. 

Those  who  deny  the  personal  existence  of  a  devil  have 
strangely  different  methods  of  interpreting  the  Scriptures.  One 
says  the  devil  personifies  some  evil  principle;  another  says  it 
is  the  evil  propensity  of  the  heart;  while  others  say  the  devil 
means  some  disease,  madness,  or  insanity.  A  few  plain  pas- 
sages of  Scripture  will  show  the  absurdity  of  this  method  of  in- 
terpreting God's  holy  Word.  The  sacred  writers  were  not  so 
careless  as  to  use  language  so  vaguely.  If  there  is  no  personal 
devil,  how  arc  we  to  understand  the  case  of  the  man  that  dwelt 
among  the  tombs,  as  recorded  in  Mark  5 :  2-1 G,  and  Luke  8 :  27- 
38  ?  This  man  was  possessed  of  many  devils.  These  devils 
"hesought  him"  They  "came  out  from  the  man."  They  "en- 
tered into  tlie  swine."     These  devils  had  a  personal  existence 


EXISTENCE  AND  INFLUENCE  OF  DEVILS         107 

separate  and  apart  from  the  man  out  of  whom  thej  were  cast. 
They  entered  into  the  man,  and  went  out  of  him.  They  existed 
before  they  entered  into  him,  and  they  existed  after  they  went 
out.  The  actions  ascribed  to  these  devils  are  such  as  belong  only 
to  real  personal  beings.  Professor  Henderson  says:  "The 
position  attempted  to  be  maintained,  that  by  Satan  we  are 
merely  to  understand  'a  symbolic  person,'  an  evil  disposition, 
etc.,  cannot  be  reconciled  with  any  rational  or  consistent  prin- 
ciples of  scripture  interpretation,  and  deserves  to  be  classed 
with  the  hypothesis  that  our  Saviour  himself  had  no  real  exist- 
ence, but,  as  described  by  the  evangelist,  is  only  a  personifica- 
tion of  virtue  or  moral  excellence." 

The  fact  should  not  be  overlooked  that  in  the  time  of  Christ 
and  the  apostles  the  existence  of  devils  and  demoniacal  spirits 
was  the  common  belief  among  both  Jews  and  Gentiles.  If  it  be 
not  true,  then  Christ  and  the  apostles,  by  their  teaching,  en- 
couraged the  people  to  believe  what  they  knew  was  an  error. 
Dr.  Whately  says :  ''ISTor  can  it  be  said  that  Jesus  and  his  apos- 
tles merely  left  men  in  their  belief,  not  thinking  it  worth  while 
to  undeceive  them,  and  trusting  that  in  time  they  of  themselves 
would  discover  their  mistake.  On  the  contrary,  our  Lord  and 
his  followers  very  decidedly  and  strongly  confirm  the  doctrine 
by  numerous  express  declarations.  For  instance,  our  Lord,  in 
his  explanation  of  the  parable  of  the  tares  and  wheat,  says  ex- 
pressly that  the  enemy  who  sows  the  tares  is  the  devil.  And 
again,  in  explaining  that  portion  of  the  parable  of  the  sower  in 
which  it  is  said  that  the  birds  devoured  the  seed  that  fell  on  the 
trodden  wayside,  he  says,  'Then  cometh  the  evil  one,  and  snatch- 
eth  away  that  which  hath  been  sown  in  his  heart.'  If,  there- 
fore, the  belief  in  evil  spirits  is  altogether  a  vulgar  error,  it  cer- 
tainly is  not  an  error  which  Jesus  and  his  apostles  merely  neg- 
lected to  correct,  or  which  they  merely  connived  at,  but  which 
they  decidedly  inculcated."     There  is  no  doctrine  more  clearly 


108  CHRISTIAN  THEOLOGY 

taught  in  the  Uoly  Scriptures  than  that  concerning  the  personal 
existence  of  the  devil  and  evil  spirits. 

What  if  we  do  not  know  the  time  or  circumstances  under 
which  the  devil  and  evil  spirits  originated  ?  Neither  are  we 
informed  concerning  the  time  when  and  circumstances  under 
which  good  angels  originated.  If  we  deny  the  one,  for  the  very 
same  reason  we  may  deny  the  other.  But  we  turn  again  to  the 
direct  testimony  of  the  Scriptures.  "And  devils  also  came  out 
from  many,  crying  out,  and  saying,  Thou  art  the  Son  of  God"^ 
(Luke  4:41).  In  Mark  1:23-27,  there  is  a  similar  passage. 
The  evil  spirit  cried  out — cried  with  a  loud  voice.  The  evil 
spirit  talked  and  came  out  at  the  command  of  Christ,  thus  evinc- 
ing marks  of  intelligence  which  belong  to  real  personal  beings. 

To  show  the  absurdity  of  the  views  entertained  by  those  who 
deny  the  doctrine  of  a  personal  devil,  we  will  give  a  few  texts- 
in  which  the  word  "devil"  occurs,  and  leave  the  reader  to  substi- 
tute disease,  scribe,  Pharisee,  evil  propensity,  or  insanity  in  its 
stead.  "And  the  enemy  that  sowed  them  is  the  devil"  (Matt. 
13:39).  "The  devil  and  his  angels"  (Matt.  25:41).  "But 
resist  the  devil,  and  he  will  flee  from  you"  (Jas.  4:7).  "Your 
adversary  the  devil,  as  a  roaring  lion,  walketh  about"  (I.  Peter 
5 :  8).  "lie  that  doeth  sin  is  of  the  devil;  for  the  devil  sinneth 
from  the  beginning"  (I.  John  3:  8).  "The  devils  also  believe, 
and  shudder"  (Jas.  2:  10). 

"Upon  the  same  principle  that  the  devil  can  be  philosophized 
into  a  figure  of  speech,  or  a  personification  of  a  bad  principle, 
can  the  Almighty  Jehovah  be  figured  out  of  existence  as  a  real 
being  and  proved  to  be  nothing  more  than  an  eastern  metaphor 
or  a  rhetorical  flourish." 

If  the  demons  said  to  be  cast  out  by  Christ  were  only  diseases, 
the  evangelists  were  very  unfortunate  in  the  use  of  language. 
In  ]\ratt.  4 :  24,  and  Mark  1 :  34,  the  evangelists  say  that  our 
Lord  healed  diseases  and  cast  out  devils,  thus  clearly  distinguish- 


EXISTENCE  AND  INFLUENCE  OF  DEVILS        109 

ing  between  the  healing  of  diseases  and  the  casting  out  of  devils. 
The  scribes  and  Pharisees  believed  in  the  existence  of  devils, 
and  charged  Christ,  not  only  with  having  a  devil,  but  of  casting 
out  devils  bj  or  through  the  prince  of  devils.  (See  Matt.  11: 
18 ;  Luke  7 :  33 ;  Matt.  9  :  31 ;  and  Mark  3 :  22.)  "It  seems 
strange,"  says  Dr.  Lightfoot,  "to  find  men  at  this  distance  of 
time  questioning  the  truth  of  that  which  neither  scribes  nor 
Pharisees  then  doubted;  nor  did  they  ever  object  against  the 
pretensions  of  Christ  and  his  apostles  to  cast  them  out.  And  if 
the  whole  business  of  demonism  had  been  only  a  vulgar  error 
(as  wise  men  now  tell  us),  what  a  fine  opportunity  had  the  wise 
men  then  to  unmask  the  whole  matter,  and  thus  pour  contempt 
on  the  pretensions  of  our  blessed  Lord  and  his  followers,  who 
held  it  to  be  one  proof  of  their  mission  that  demons  were  subject 
to  them." 

The  temptation  of  Christ,  recorded  in  Matt.  4: 1-11,  is  posi- 
tive proof  that  the  devil  is  a  real  being,  and  not  a  mere  personi- 
fication of  that  which  is  evil.  "Then  was  Jesus  led  up  of  the 
Spirit  into  the  wilderness  to  be  tempted  of  the  devil."  And  when 
the  tempter  came  to  him,  he  said,  "If  thou  art  the  Son  of  God, 
command  that  these  stones  become  bread."  Whatever  or  who- 
ever it  was  that  tempted  Christ  came  to  him  and  went  away 
from  him.  "Who  was  he  ?  Where  did  lie  come  from  ?  Where 
did  he  go  ?"  Christ  was  holy,  harmless,  and  undefiled,  so  it  will 
not  do  to  say  that  it  was  a  personification  of  any  evil  that  was 
in  him.  "If  the  devil  which  came  to  Christ  and  went  away 
from  him  was  not  a  real  being, — nothing  but  a  figure  of  speech, 
— then  what  were  the  angels  which  came  to  him  after  the  devil 
left  him  ?  If  they  were  nothing  but  metaphors,  how  can  any 
man  on  earth  prove  that  Christ  was  a  real  being  ?  There  is  just 
as  much  reason  in  supposing  that  Christ  was  a  metaphor  as 
either  of  the  others.  But  if  the  angels  were  real  beings,  and 
Christ  a  real  being,  how  can  it  be  supposed  that  the  devil  was 


110  CHRISTIAN  THEOLOGY 

nothing  but  a  figure  of  speech,  when  he  had  fully  as  much  to  do 
in  the  performance  as  any  of  them." 

It  is  worthy  of  special  note  that  the  devils  cast  out  by  Christ 
and  his  apostles  were  called  spirits,  nvevfia  This  could  not 
with  any  degree  of  propriety  be  applied  to  disease.  "And  when 
even  was  come,  they  brought  unto  him  many  possessed  with 
devils :  and  he  cast  out  the  spirits  [  irvevfiaTa  ]  with  a  word,  and 
healed  all  that  were  sick"  (Matt.  8:16).  "And  he  called 
unto  him  his  twelve  disciples,  and  gave  them  authority  over  un- 
clean spirits,  [  TTvevfiaTuv  ]  to  cast  them  out,  and  to  heal  all  man- 
ner of  disease  and  all  manner  of  sickness"  (Matt.  10 :  1).  !N"ow 
observe  that  there  is  a  manifest  distinction  between  devils  and 
diseases.  Jesus  healed  the  sick  and  cast  out  the  devils.  The 
disciples  w^ent  out  wath  authority  to  "heal  all  manner  of  sickness 
and  all  manner  of  disease,"  and  to  cast  out  "unclean  spirits." 
Why  this  distinction  if  devil,  unclean  spirit,  and  disease  all 
mean  the  same  thing?  If  Christ  and  the  apostles  did  not 
cast  out  real,  personal  devils,  they  deceived  the  people,  for  the 
people  believed  in  the  real  existence  of  evil  spirits,  or  demons, 
and  both  Christ  and  the  apostles  professed  to  cast  them  out. 

Let  no  one  be  deceived  or  led  astray  by  the  subtle  reasoning 
of  those  who  deny  the  existence  of  a  real  personal  devil.  The 
Scriptures  as  clearly  teach  this  truth  as  any  other  truth. 
Throughout  the  Scriptures  he  is  represented  as  a  real  being ;  an 
enemy  to  God  and  man,  using  all  his  power  to  rob  God  of  his 
glory  and  win  the  souls  of  the  children  of  men. 

Dr.  Miley,  in  simiming  up  the  work  and  influences  of  evil 
spirits,  says:  "They  are  actuated  by  a  common  impulse  of 
hatred  against  God  and  man.  This  appears  in  the  whole  history 
of  their  agency.  A  central  purpose,  springing  from  their  malig- 
nance, is  to  compass  the  moral  ruin  of  the  race.  Their  method 
is  to  lead  man  into  sin  and  to  counterwork  the  means  of  his  sal- 
vation.    This  appears  in  the  temptation  of  Eve  (Gen.  3 : 1-6), 


EXISTENCE  AND  INFLUENCE  OF  DEVILS         111 

in  the  temptation  of  our  Lord  in  the  wilderness  (Matt.  4 :  1-11), 
in  the  seduction  of  Judas  into  his  work  of  betrayal  (Luke  22 : 
3,  4),  in  the  power  of  darkness,  which  may  well  signify  the 
rulers  of  the  darkness,  and  their  rage  against  our  Lord  in  the 
hour  providentially  permitted  to  his  murderers  (Luke  22:  53; 
Eph.  6 :  12),  in  the  sowing  of  tares  among  the  good  seed  (Matt. 
13:  39),  in  catching  away  the  word  of  the  kingdom  before  it 
can  become  profitable  (Matt.  13  :  39)." 

But  over  against  the  doctrine  concerning  the  existence  of  a 
personal  devil  and  evil  spirits ;  over  against  this  power  of  this 
evil,  malignant  influence ;  over  against  the  fall  in  Adam,  and 
the  consequent  depravity  of  the  whole  human  race ;  over  against 
the  existence  of  moral  evil  and  its  dire  results,  both  in  time  and 
eternity,  we  set  up  Christ's  atonement,  his  mediation,  the  influ- 
ence of  the  Holy  Spirit,  salvation,  and  eternal  life.  'To  this 
end  was  the  Son  of  God  manifested,  that  he  might  destroy  the 
works  of  the  devil"  (I.  John  3:8). 


CHAPTER  XIV. 

EVIDENCES    OF    CHRISTIANITY. 

CoNCEBNiNG  the  evidences  of  the  divine  origin  of  Chris- 
tianity, the  range  of  argument  is  so  vast  that  in  a  treatise  of 
this  kind  we  can  do  no  more  than  state  a  few  of  the  leading 
arguments  in  its  defense.  We  can  promise  nothing  new,  ex- 
cept, it  may  be,  in  the  order  in  which  the  arguments  are  stated. 
The  question  to  be  considered  is  this,  Is  Christianity  from  God, 
or  is  it  the  luicked  contrivance  of  men?  If  the  evidence  of  its 
divine  origin  is  such  as  would  be  considered  sufficient  to  estab- 
lish any  other  fact,  then  there  is  no  reason  why  it  should  not 
establish  the  truth  of  Christianity. 

1.  A  revelation  from  God  possible.  If  it  be  admitted  that 
God  exists,  and  that  he  created  the  heaven  and  earth,  "this  is 
all  we  need  to  prove  a  revelation  possible."  The  evidence  in 
favor  of  the  existence  of  God  is  so  overwhelming  that  but  few 
have  the  courage,  or,  rather,  the  audacity,  to  deny  it.  Admit- 
ting, then,  that  God  exists,  and  that  he  created  man,  it  would 
be  folly  to  assert  that  he  who  created  man,  and  organized  the 
human  mind,  was  not  capable  of  revealing  himself  to  it  and 
through  it.  It  is  a  wicked  reflection  on  the  wisdom,  power,  and 
goodness  of  God  to  say  that  after  he  had  created  man,  and  placed 
him  on  the  earth,  he  so  effectually  closed  the  door  between  him- 
self and  his  creatures  as  to  render  it  impossible  to  communicate 
with  them.  "He  that  planted  the  ear,  shall  he  not  hear  ?  he  that 
formed  the  eye,  shall  he  not  see?  .  .  .  He  that  teacheth 
man  knowledge,  shall  not  he  know?"  God,  in  the  plenitude  of 
his  eternal  goodness,  has,  in  various  ways,  and  at  different  times, 
made  supernatural  revelations  of  himself  and  of  his  will  to  man. 

112 


EVIDENCES  OF  CHRISTIANITY  113 

la  Ileb.  1 :  1,  Paul  says,  "God,  having  of  old  time  spoken  unto 
the  fathers  in  the  prophets  by  divers  portions  and  in  divers 
manners,  hath  at  the  end  of  these  days  spoken  unto  us  in  his 
Son."  Under  the  wise»  supervision  of  his  gracious  providence 
these  revelations,  given  at  sundry  times  and  in  divers  manners, 
have  been  committed  to  writing,  which  we  now  have  in  the  Holy 
Scriptures.  The  harmony  and  majesty  of  these  sacred  writ- 
ings, given  in  the  manner  Paul  describes,  are  standing  proofs 
of  their  supernatural  origin. 

It  is  objected  by  some  that  a  revelation  claiming  to  be  super- 
natural should  not  have  been  given  to  man  through  man.  God 
could  have  revealed  to  man  in  another  way,  but  he  did  as  it 
pleased  him,  and  as  he,  in  his  own  infinite  wisdom,  saw  it  would 
be  best  for  man.  The  love  of  God,  the  Fatherhood  of  God,  and 
his  gracious  condescension  are  all  shown,  not  only  in  the  fact  of 
such  a  revelation,  but  in  the  manner  of  giving  it.  But  unre- 
generate  man  is  ever  prone  to  find  fault  with  the  operations  of 
his  wise  and  gracious  providences. 

2.  A  revelation  from  God  necessary.  It  is  a  self-evident 
truth  that  man  is  a  free  moral  agent ;  and  hence,  morally  re- 
sponsible. We  cannot  divorce  from  our  own  individual  con- 
sciousness the  feeling  of  individual  responsibility.  In  some 
way,  no  matter  how,  it  inheres  in  our  very  nature.  The  ques- 
tion, then,  is  this.  Can  we,  by  communing  with  ourselves  and 
nature  around  us,  learn  all  we  need  to  know  about  our  origin 
and  destiny  ?  Whence  are  we  ?  and  whither  bound  ?  are  ques- 
tions which  have  engaged  the  thoughts  of  the  most  enlightened 
minds  of  all  the  ages.  Which  of  the  philosophers  answered 
these  questions  satisfactorily  to  themselves  or  their  pupils? 
N"ot  one.  Socrates,  Plato,  and  Aristotle,  whose  wisdom  and 
learning  raised  them  far  above  the  masses,  were  in  constant 
doubt  concerning  their  duty  and  destiny.  The  best  and  clearest 
utterances  they  ever  made  concerning  an  after  life  were  shad- 


114  CHBISTIAN  THEOLOGY 

owed  by  that  cold  and  cheerless  word  "if."  What  was  true  two 
thousand  years  ago  is  true  to-day.  All  nations,  and  parts  of 
nations,  in  the  absence  of  a  divine  revelation,  are  sitting  in 
darkness,  and  dwelling  in  the  region  and  shadow  of '  death. 
They  are  not  only  ignorant  of  their  origin  and  destiny,  but  of 
God  and  his  attributes.  This  is  evident  from  the  nature  of 
their  worship.  All  nations  worship.  There  is  in  man  a  con- 
sciousness of  responsibility  which  leads  him  to  worship  some- 
thing. In  the  material  universe  there  are  evident  marks  of 
design  and  workmanship.  But  how  shall  man  know  how  to 
worship  the  Maker  of  all  these  things  I  Whatever  his  sense  of 
moral  responsibility  may  be,  he  does  not,  and  cannot  know  how 
to  approach  God.  Without  a  revelation  other  than  what  is 
manifest  in  the  realm  of  nature,  ''he  can  attain  to  no  certain 
knowledge  of  God,  of  Christ,  of  the  Holy  Ghost,  of  pardon,  of 
justification,  of  sanctification,  of  happiness,  of  a  future  state  of 
rewards  and  punishments."  This  is  no  mere  speculation ;  it  is 
a  fact,  attested  by  the  history  of  all  heathen  nations  in  all  the 
ages. 

'Tt  is,"  says  Dr.  Leland,  "an  easy  thing  to  speak  in  high 
terms  of  what  the  light  of  nature  and  reason  can  lead  men  to, 
now  that  it  has  been  so  greatly  assisted  by  the  light  communi- 
cated from  the  Christian  Revelation.  Men  that  have  been  edu- 
cated under  the  gospel,  and  who  have  access  to  the  discoveries 
there  made,  may  pursue  and  improve  those  discoveries,  and  then 
securely  boast  of  what  mighty  things  they  can  do  by  the  strength 
of  their  own  reason  and  penetration.  But  the  proper  way  to 
know  the  true  force  of  natural  reason,  and  what  may  be  ex- 
pected from  it  when  left  to  itself  in  the  present  state  of  man- 
kind, is  to  consider  what  was  done  in  matters  of  religion  under 
the  mere  guidance  of  human  reason,  in  those  nations  and  ages 
in  which  it  was  diligently  cultivated,  and  when  polite  literature 
and  the  liberal  arts  were  in  their  highest  elevation.     It  would 


EVIDENCES  OF  CEB18T1AN1TY  115 

argue  great  arrogance  in  us  to  suppose  that  we  have  a  more  com- 
prehensive reach  of  thought,  greater  penetration  and  force  of 
reason  than  those  sublime  geniuses  which  have  been  the  admira- 
tion of  all  succeeding  ages.  Since,  therefore,  they,  with  all 
their  learning  and  vast  abilities,  were  at  so  great  a  loss  in  what 
related  to  the  knowledge  and  worship  of  the  only  true  God,  in 
opposition  to  all  idolatry  and  polytheism,  there  is  just  ground 
to  suppose  that  if  we  had  been  left  merely  to  ourselves,  and  had 
not  the  benefit  of  divine  revelation,  we  should  have  been  still 
wandering  in  the  mazes  of  error,  even  in  matters  of  the  highest 
consequence." 

3.  Having  considered  the  possibility  and  necessity  of  a  super- 
natural revelation  from  God  to  man,  it  is  proper  that  we  should 
inquire  as  to  the  probability  of  such  revelation,  it  being  estab- 
lished beyond  all  controversy  that  man,  abstract  of  a  divine 
revelation  from  God,  cannot  arrive  at  truths  such  as  his  own 
intuitions  dictate  to  be  important  and  desirable.  He  cannot 
know  God,  nor  his  will ;  he  cannot,  from  reason  and  nature, 
know  what  his  duties  to  God,  himself,  and  his  fellow-beings  are ; 
he  cannot  find  out  with  any  degree  of  certainty  anything  about 
his  origin  or  destiny;  he  cannot  find  out  how  to  obtain  relief 
from  the  burden  of  sin  which  he  feels  in  his  own  heart.  He 
worships,  but  he  does  not  know  how  to  worship,  nor  what  he 
worships.  In  the  face  of  these  facts,  which  no  intelligent  per- 
son will  deny,  what  are  the  probabilities  in  favor  of  a  revelation 
from  God  to  man  ? 

Does  God  as  our  Creator  and  Father  care  for  us  ?  Is  it  in 
harmony  with  our  idea  of  a  wise  and  benevolent  Father  to  leave 
his  intelligent  creatures  in  such  a  sad  condition  ?  Dr.  Miley 
asks  these  pertinent  questions :  "Must  each  soul  be  its  own  and 
only  prophet  ?  Shall  no  one  sent  from  God  speak  to  us  ?  Shall 
the  Heavenly  Father,  veiled  from  the  eye  of  his  children,  be 
forever  silent  to  their  ear  ?    Shall  he  never  speak  to  the  world 


116  CSEISTIAN.  TEEOLOGY 

so  long  waiting  and  listening  for  his  voice  ?  If  man  were 
wiiolly  destitute  of  all  religious  feeling  in  his  nature;  if  he 
were  altogether  free  from  any  and  all  consciousness  of  respon- 
sibility; and  if  he  were  not  inclined  to  worship  anything,  the 
necessity  for,  and  the  probabilities  of,  a  supernatural  revelation 
from  God  would  not  be  so  apparent.  But  putting  all  these  facts 
together,  it  is  most  reasonable  to  suppose  that  God  would,  in 
some  way,  make  a  more  complete  disclosure  of  himself  to  man 
than  that  which  he  can  gather  from  nature  alone." 

4.  The  Old  Testament.  There  is  such  a  book.  It  must  have 
been  written  some  time,  and  by  some  person  or  persons.  If  it 
were  not  written  by  the  persons  whose  names  it  bears,  by  whom, 
then,  was  it  written  ?  The  several  books  of  the  Old  Testament 
are  known  to  have  existed  for  many  centuries.  Now  if  their 
origin  is  not  what  is  claimed  for  them,  then  lot  the  objector  tell 
when  and  by  whom  they  were  written.  This  is  no  more  than 
we  would  demand  in  relation  to  any  other  book. 

The  internal  evidence  of  their  genuineness  is  very  clear  and 
conclusive.  The  Old  Testament  opens  with  what  claims  to 
be  the  history  of  the  creation,  written  by  Moses.  "For  a  hun- 
dred and  fifty  generations  the  question  has  been  urgently 
pressed.  Who  but  Moses  wrote  the  Pentateuch?  And  no  re- 
sponse has  been  heard  but  the  voice  of  echo,  answering,  'Who  V  " 

In  proof  of  the  genuineness  of  the  Old  Testament  Scriptures, 
we  have  the  testimony  of  Josephus  and  Philo,  the  Egyptian 
Jew.  Then  we  have  the  testimony  of  all  the  Jewish  rabbins, 
and  the  whole  Christian  world  for  the  last  eighteen  hundred 
years.  What  more  and  bettor  testimony  is  necessary  to  estab- 
lish the  genuineness  of  any  book  ?  "Can  there  be  a  record  pro- 
duced from  Egypt,  Phcnnicia,  Greece,  or  Rome  which  gives  as 
clear  an  account  of  the  origin  and  progress  of  these  nations,  and 
which  presents  the  same  amount  of  internal  evidence  of  genuine- 
ness ?"    We  unhesitatingly  answer,  No.    If  the  external  and  in- 


EVIDENCES  OF  CHRISTIANITY  117 

ternal  evidences  of  the  genuineness  and  authenticity  of  the  Old 
Testament  Scriptures  which  we  have  is  to  be  rejected  and  set 
aside  as  insuJ0Bcient  and  untrustworthy,  then  all  history  and 
records  of  ancient  times  and  nations  must  be  repudiated,  and  all 
the  past  is  all  a  blank.  We  ask  nothing  to  be  accepted  as  proof 
of  the  genuineness  of  the  Old  Testament  Scriptures  that  we 
would  not  be  willing  to  accept  as  proof  of  the  genuineness  of 
any  other  book. 

5.  The  New  Testament.  The  evidences  in  favor  of  the 
genuineness,  authenticity,  and  inspiration  of  the  IsTew  Testa- 
ment are  very  abundant.  We  have  such  a  book,  and  it  must 
have  had  an  origin.  Some  person  or  persons  must  have  written 
it.  The  question,  then,  is  this.  When  and  by  whom  was  it  writ- 
ten ?  If  the  books  which  form  the  New  Testament  were  not 
written  at,  or  about  the  time  they  claim  to  have  been,  at  or  about 
what  time  were  they  written  ?  If  they  were  not  written  by  those 
to  whom  they  are  ascribed,  by  whom,  then,  were  they  written  ? 
If  we  say  that  "Paradise  Lost"  was  not  written  by  Milton,  then, 
in  all  fairness,  we  should  be  able  to  show  by  whom  it  was  writ- 
ten. If  the  records  of  the  life  and  works  of  Jesus  Christ  were 
not  written  by  Matthew,  Mark,  Luke,  and  John,  by  whom  were 
they  written  ?  Are  these  records  true  or  are  they  false  ?  Was 
there  such  a  person  as  Jesus  Christ  ?  Were  there  such  persons 
as  Matthew,  Mark,  Luke,  and  John  ?  If  it  could  be  shown  that 
no  such  person  as  Jesus  Christ  ever  lived  on  earth,  and  that 
the  IvTew  Testament  had  been  written  by  others  than  those  to 
whom  its  authorship  is  ascribed,  it  doubtless  would  have  been 
done  long  since.  The  fact  that  it  has  not  been  done  in  eighteen 
hundred  years  is  evidence  that  it  cannot  be  done. 

The  sum  of  the  argument,  when  carried  to  the  last  analysis, 
is  this :  It  is  said  that  a  man  by  the  name  of  Alexander  lived, 
and  was  a  great  military  chieftain.  But  how  do  we  know,  liv- 
ir.g  in  the  nineteenth  century,  that  such  a  man  lived  ?    Simply 


lis  CHRISTIAN  THEOLOGY 

upon  tlie  testimony  of  others  (and  we  dare  not  deny  it)  that 
such  a  man  lived.  But  if  we  prove  that  he  was  no  such  military 
genius  as  he  is  represented  to  have  been,  then  we  convict  the 
witnesses  of  falsehood,  and  thereby  destroy  their  testimony. 
For  the  same  witnesses  that  testify  to  the  fact  that  he  lived 
testify  that  he  was  a  great  military  chieftain. 

And  now  certain  men  affirm  that  at  a  certain  time  a  person 
called  Jesus  lived  on  earth,  worked  miracles,  was  crucified,  and 
rose  from  the  dead.  The  same  men  who  say  that  such  a  man 
lived  say  also  that  he  worked  miracles,  was  crucified,  and  rose 
from  the  dead.  If  we  reject  their  testimony  in  one  part,  we 
must  reject  it  altogether. 

Concerning  the  genuineness  and  authenticity  of  the  New 
Testament  there  are  no  reasonable  grounds  for  doubt  At  an 
early  day  the  New  Testament  was  translated  into  other  lan- 
guages, and  if  it  were  a  fraud,  it  would  have  been  an  easy  mat- 
ter to  detect  it.  But  even  the  enemies  of  Christianity  did  not 
raise  this  question.  In  the  second,  third,  and  fourth  centuries; 
such  learned  men  and  philosophers  as  Celsus,  Porphyry,  Hiero- 
cles,  and  Julian  arrayed  themselves  against  Christianity,  and 
were  met  by  Origin,  Eusebius,  Augustine,  Jerome,  and  Cyril. 
During  this  famous  controversy  nearly  every  book  in  the  New 
Testament,  as  we  now  have  them,  was  quoted  from  on  both  sides. 
And  "let  it  be  distinctly  noted  that  no  one  of  the  combatants 
on  either  side  ever  so  much  as  raised  a  question  concerning  the 
genuineness  and  authenticity  of  one  single  book  of  the  New 
Testament."  How  is  this  to  be  accounted  for,  if  the  New  Testa- 
ment is  a  fraud  ?  Would  it  not  be  most  reasonable  to  conclude 
that  some  one  or  other  of  those  learned  men  would  have  raised 
that  question  if  there  had  boon  any  doubts  about  it  ?  There  is 
no  fact  in  the  history  of  all  the  past  ages  that  comes  to  us  so  well 
authenticated  as  the  genuineness  of  the  New  Testament.     We 


EVIDENCES  OF  CHRISTIANITY  119 

have  an  unbroken  chain  of  evidence,  from  friends  and  enemies, 
running  back  to  the  very  time  that  Jesus  lived. 

6.  Inspiration  of  the  Scriptures.  The  Scriptures  claim  to 
be  a  revelation  from  God.  The  question,  then,  is  this,  Do  the 
Scriptures  on  their  face  merit  this  claim  'i  Is  there  anything  in 
the  truth  taught  and  spirit  breathed  that  would  indicate  their 
inspiration.  Observe  carefully  "the  central  ideas  in  them ;  the 
spirituality  and  the  elevation  of  their  design ;  the  majesty  and 
the  simplicity  of  their  style ;  the  candor,  disinterestedness,  and 
uprightness  of  the  penmen ;  the  harmonious  agreement  of  their 
various  parts ;  their  wonderful  efficacy  on  the  consciences  and 
character  of  mankind ;  their  astonishing  preservation ;  the 
multitude  of  miracles  wrought  in  confirmation  of  the  doctrine 
they  contain,  and  the  exact  fulfillment  of  all  their  predictions 
up  to  this  hour ;  then  ask,  if  all  this  can  be  the  production  of 
wicked,  designing  men."  Add  to  this  summary  the  complete 
adaptation  of  the  Holy  Scriptures  to  all  times  and  peoples,  and 
you  have  sufficient  evidence  to  prove  their  claim  to  inspiration. 

7.  Credibility  of  the  Holy  Scriptures.  A  book  may  be  au- 
thentic, and  yet  not  credible.  It  is  possible  that  a  book  may 
have  been  written  by  the  person  to  whom  it  is  imputed,  and  the 
contents  not  worthy  of  confidence.  To  imply  as  much  as  pos- 
sible, the  point  to  be  considered  now  is  not  whether  the  Scrip- 
tures are  inspired,  but  are  they  worthy  of  belief?  Is  the  gos- 
pel history  true?  Are  the  statements  of  the  sacred  writers 
worthy  of  our  confidence  ? 

One  of  two  things  must  be  true.  The  Scriptures  were  writ- 
ten by  bad  men  or  by  good  men.  There  is  no  third  class  by 
which  they  could  have  been  written.  Xow  do  the  Scriptures 
on  their  face  indicate  that  they  were  written  by  bad  men  ?  Is 
it  credible  that  wicked,  evil,  designing  men  would  teach  such 
doctrine  and  lay  down  such  precepts  as  those  contained  in  the 
Holy  Scriptiires  ?    Would  bad  men  write  a  law  that  would  con- 


120  CHRISTIAN  THEOLOGY 

tinually  and  eternally  condemn  themselves  ?  Sir  William  Jones 
savs,  "I  am  of  the  opinion  that  the  Bible  contains  more  true 
sublimity,  more  exquisite  beauty,  more  pure  morality,  more 
important  history,  and  finer  strains  of  poetry  and  eloquence 
than  can  be  collected  from  all  other  books,  in  whatever  age  and 
language  they  may  be  written."  Is  it  credible  that  such  a  book 
was  written  by  bad  men  ? 

If,  then,  the  Scriptures  were  not  written  by  bad  men,  they 
must  have  been  written  by  good  men ;  and  if  they  were  written 
by  good  men,  they  must  have  been  inspired,  for  they  so  claimed,, 
and  good  men  will  not  deceive.  If  the  Scriptures  are  not  in- 
spired, then  the  writers  are  guilty  of  falsehood,  and  if  guilty 
of  falsehood,  they  were  not  good  men.  The  conclusion,  there- 
fore, is  this:  (1)  That  the  Holy  Scriptures  were  not  written 
by  bad  men.  (2)  They  must  have  been  written  by  good  men; 
and  if  by  good  men,  they  were  inspired,  as  they  claimed  to  be, 
and  if  the  writers  were  inspired,  then  the  Scriptures  are  a 
revelation  from  God,  and  what  the  ^v^iters  state  is  credible. 

8.  Miracles.  In  a  theological  sense,  a  miracle  ''is  a  work 
effected  different  from  the  common  and  regular  method  of 
providence  by  the  power  of  God  himself,  for  the  proof  of  some 
particular  message,  or  in  attestation  of  the  authority  of  some 
particular  divine  message."  I)r.  Miley  defines  a  miracle  to  be 
"a.  supernatural  event  wrought  by  the  immediate  agency  of  God, 
to  accredit  some  messenger  as  divinely  commissioned  or  some 
truth  as  divinely  given."  The  most  direct  and  positive  evidence 
of  the  truth  of  divine  inspiration  is  that  it  is  confirmed  by 
miracles.  If  a  divine  revelation  to  man  is  necessary,  then  mir- 
acles are  necessary,  for  without  these  the  truth  would  not  be 
sufficiently  confirmed.  If  a  divine  revelation  is  possible  and 
probable,  the  miracles  are  possible  and  probable,  for  they  mu- 
tually imply  each  other.  Under  the  head  of  miracles,  we  in- 
clude prophecy.    "The  revelation  of  the  divine  will  by  inspired 


EVIDENCES  OF  CHRISTIANITY  121 

persons  is,  as  such,  miraculous."  Whoever,  therefore,  believes 
in  the  existence  of  God  must  admit  the  possibility  and  proba- 
bility of  miracles.  Prophecies  fulfilled  and  miracles  performed 
are  alike  supernatural. 

Miracles,  when  performed,  must  be  considered  as  direct  and 
positive  proof  of  the  divinity  of  the  doctrine  in  behalf  of  which 
they  are  wrought.  Admitting  that  God  is  able  to  perform  a 
miracle,  it  only  remains  to  be  showTi  that  the  miracles  recorded 
in  the  Bible  are  genuine ;  that  they  were  actually  performed. 
We  can  do  no  more  at  present  than  to  state  a  few  of  the  argu- 
ments in  favor  of  their  genuineness:  (1)  The  miracles  re- 
corded in  the  Bible  were  all,  with  but  few  exceptions,  performed 
in  a  public  manner.  They  were  not  wrought  in  secret,  and 
then  reported  by  a  few  intimate  friends.  Many  of  them  were 
witnessed  by  thousands  of  friends  and  foes.  (2)  The  number 
and  variety  of  the  miracles  were  such  that  the  people  \A\o  wit- 
nessed them  could  test  them  by  their  senses.  Is  it  reasonable  to 
suppose  that  the  thousands  "who  were  present  on  different  occa- 
sions were  all  deceived?  (3)  The  miracles  recorded  were  "in- 
stantaneous and  complete.  Xo  time  for  second  causes  to  operate 
was  left — no  room  for  human  means  to  intervene." 

The  fact  that  such  a  person  as  Christ  lived  on  earth  is  no 
longer  denied  by  any  intelligent  skeptic.  That  he  performed 
miracles  in  the  presence  of  many  witnesses  is  as  well  established 
as  any  historic  fact  of  past  ages.  During  the  time  of  Christ  the 
people  did  not  call  in  question  the  fact  that  he  wrought  mir- 
acles, but  ascribed  them  to  the  power  of  demons.  The  chief 
priests  and  Pharisees  in  council  said  of  Jesus,  "This  man  doeth 
many  miracles." 

But  we  have  testimony  concerning  the  miracles  of  Christ  be- 
side the  plain  statement  in  the  Scripture.  In  the  Talmud,  you 
will  find  that  the  Jewish  rabbis  acknowledged  that  Christ  per- 
formed miracles,  but  held  that  they  were  wrought  by  magic. 


122  CHRISTIAN  THEOLOGY 

Celsus,  a  learned  heathen,  who  wrote  near  the  close  of  the  sec- 
ond century,  admits  that  Christ  performed  miracles,  but,  like 
the  Jewish  rabbis,  claimed  that  they  were  wrought  by  magic. 
Hierocles,  a  learned  man,  and  a  violent  hater  of  Christians, 
does  not  even  question  the  fact  of  Christ's  miracles.  Julian, 
the  emperor  of  Rome,  in  the  fourth  century,  acknowledges  that 
Christ  performed  miracles,  but  tries  to  show  that  they  were  of 
little  importance,  when,  in  fact,  a  miracle  is  a  direct  exertion 
of  divine  power,  and  a  direct  proof  of  the  truth  of  the  doctrine 
in  the  interest  of  which  it  is  performed. 

It  is  worthy  of  special  remark  that  the  fact  of  Christ's  mir- 
acles during  the  years  in  which  they  were  performed,  and  by 
the  people,  friends  and  foes,  who  lived  in  the  countries  where 
they  were  performed,  was  never  called  in  question.  "The  facts 
were  admitted,  but  they  were  attributed  to  infernal  agencies." 
If  it  were  not  a  fact  that  Christ  performed  miracles,  why  did 
not  the  Pharisees  and  Sadducees,  together  with  the  scribes  and 
doctors  of  the  law,  in  and  about  Jerusalem,  rise  up  in  his  day 
and  deny  it,  and  send  their  united  testimony  do\\Ti  through  the 
ages.  The  fact  that  they  did  not  do  it  is  evidence  that  they 
could  not  do  it.  Such  a  denial  as  this  was  all  the  more  impor- 
tant and  necessary,  when  we  remember  that  Christ  asserted  his 
claims  of  his  jMessiahship  by  the  evidence,  "The  very  works  that 
I  do,  hear  witness  of  me." 

9.  Prophecies.  A  prophecy  is  the  foretelling  of  future 
events,  such  as  no  mere  human  forecast  is  competent  to  make.  A 
prophecy  fulfilled  is  as  much  a  miracle  of  knowledge  as  raising 
the  dead  is  a  miracle  of  power.  They  are  alike  superhuman. 
"Men  spake  from  God,  being  moved  by  the  Holy  Ghost."  To 
penetrate  the  future,  and  foretell  events  yet  to  come,  requires 
nothing  less  than  divine  omniscience.  A  prophecy  fulfilled 
must  therefore  be  considered  as  direct  proof  of  the  truth  of 
Christianity.     Prophecies  which  come  from  God  carry  with 


EVIDENCES  OF  CHRISTIANITY  123 

them  evident  marks  of  their  validity,  for  thej  are  not  simply 
predictions,  but  predictions  fulfilled ;  not  one  prediction  alone, 
but  many,  extending  through  many  thousands  of  years. 

The  first  prophecy  we  shall  name  may  be  found  in  Gen. 
49 :  10,  "The  sceptre  shall  not  depart  from  Judah,  nor  the 
ruler's  staff  from  between  his  feet,  until  Shiloh  come."  This 
prediction  was  made  by  Jacob  nearly  seventeen  hundred  years 
before  the  birth  of  Christ,  and  was  literally  fulfilled.  Shiloh, 
which  means  the  Messiah,  came  while  Judah  yet  remained  a 
distinct  tribe.  The  other  tribes  were  gone,  but  Judah  remained 
and  held  the  scepter  until  the  Shiloh  came. 

Christ  was  to  come  to  the  second  temple.  This  prediction 
was  literally  fulfilled.  "And  I  will  fill  this  house  with  glory, 
saith  the  Lord  of  hosts"  (Haggai  2:7).  "And  the  Lord,  whom 
ye  seek,  shall  suddenly  come  to  his  temple ;  and  the  messenger 
of  the  covenant"  (Mai.  3:1).  While  yet  the  second  temple  re- 
mained the  Messiah  came,  thus  literally  fulfilling  a  prophecy 
which  had  been  made  four  hundred  years  before. 

The  M^ay  before  Christ  was  to  be  prepared  by  a  messenger. 
"Behold,  I  send  my  messenger,  and  he  shall  prepare  the  way 
before  me"  (Mai.  3:1).  This  prediction  was  exactly  fulfilled, 
when  John  the  Baptist  entered  upon  his  ministry.  "For  this  is 
he  that  was  spoken  of  by  Isaiah  the  prophet,  saying,  The  voice 
of  one  crying  in  the  wilderness,  Make  ye  ready  the  way  of  the 
Lord,  Make  his  paths  straight"  (Matt.  3:3).  To  name  these 
predictions  is  all  we  need  to  do  in  order  to  show  their  force. 

Concerning  the  birth  of  Christ,  it  was  said,  "Behold,  a  virgin 
shall  conceive,  and  bear  a  son,  and  shall  call  his  name  Im- 
manuel"  (Isa.  7:  14).  Seven  hundred  years  after  this  predic- 
tion was  made  it  was  exactly  fulfilled  in  the  person  of  Mary. 

Christ  was  not  to  be  born  in  Jerusalem,  but  in  Bethlehem. 
"But  thou,  Beth-lehem  Ephrathah,  which  art  little  to  be  among 


124  CHRISTIAN  THEOLOGY 

the  thousands  of  Judah,  out  of  thee  shall  one  come  forth  unto 
me  that  is  to  be  ruler  in  Israel ;  whose  goings  forth  are  from  of 
old,  from  everlasting"  (Micah  5:2,  3).  For  the  exact  fulfill- 
ment of  this  prophecy,  read  Matt.  2  :  1-8  ;    Luke  2  :  4-7. 

Many  other  predictions  concerning  Jesus  Christ  were  as  ex- 
actly fulfilled  as  those  we  have  given.  He  was  to  ride  into 
Jerusalem  upon  an  ass's  colt ;  he  was  to  be  scourged ;  he  was 
to  be  rejected  by  the  Jews ;  spat  upon ;  numbered  with  trans- 
gressors ;  placed  in  the  tomb  of  the  rich  ;  should  not  see  corrup- 
tion; should  live  after  he  w^as  cut  off.  Xow  all  these  predic- 
tions were  exactly  fulfilled  in  Christ,  and  in  no  one  else.  It  is 
well  to  observe  that  the  predictions  concerning  Christ  "occu- 
pied a  period  of  time  covering  more  than  a  thousand  years." 
"Who  but  an  infinite  God  could  so  penetrate  the  future  and  tell 
what  shall  be  a  thousand  years  hence  ?  The  prophecy  did  not 
cause  the  event,  but  the  event,  as  foreseen  by  the  omniscient 
God,  produced  the  prophecy.  Those  who  deny  the  divine  pres- 
cience, and  yet  claim  to  believe  in  prophecy,  will  find  some  diffi- 
culty in  harmonizing  these  predictions  concerning  Christ  with 
their  theory.     Prophecy  fulfilled  proves  the  divine  prescience. 

A  few  other  prophecies,  and  their  minute  fulfillment,  are  all 
we  can  consider  in  this  connection.  Volumes  could  easily  be 
written  upon  this  subject,  showing  how  wonderfully  the  prophe- 
cies have  been  fulfilled.  Prophecy,  providence,  God  are  so 
united  that  we  cannot  separate  them.     Each  includes  the  other. 

Jer.  34 :  23,  foretells  that  Zedekiah  should  be  taken  captive 
and  delivered  to  the  king  of  Babylon  and  speak  with  him  and 
behold  his  eyes  and  go  to  Babylon.  Ezek.  12 :  13,  foretells  that 
Zedekiah  should  not  see  Babylon,  but  that  he  should  die  there. 
How  could  both  these  prophecies  be  fulfilled  ?  But  they  were 
fulfilled  to  the  letter.  Zedekiah  was  taken  captive,  and  did  see 
the  king  of  Babylon  face  to  face  and  speak  to  him ;  not  at 
Babylon,  however,  but  at  Riblah.     At  the  latter  place  his  eyes 


EVIDENCES  OF  CHRISTIANITY  125 

were  put  out,  and  he  was  then  taken  to  Babylon,  and  died  there. 
Thus  the  prophecy  was  fulfilled  to  the  letter. 

Concerning  Babylon,  Isaiah  said,  "It  shall  never  be  inhab- 
ited, neither  shall  it  be  dwelt  in  from  generation  to  generation." 
How  is  it  now  ?  Babylon,  once  the  glory  of  the  world,  is  fallen. 
Her  "pomp  is  brought  down  to  hell."  "I  will  also  make  it 
a  possession  for  the  porcupine,  and  pools  of  water;  and  I  will 
sweep  it  with  the  besom  of  destruction,  saith  the  Lord  of  hosts" 
(Isa.  14:  23).  All  that  was  predicted  by  the  prophet  has  been 
minutely  fulfilled.  Sixteen  centuries  have  swept  over  the  ruins 
of  that  city,  and  it  still  remains  in  ruins. 

It  was  predicted  that  Tyre  should  be  destroyed  by  Nebuchad- 
nezzar, king  of  Babylon.  (Ezek.  26 :  7-17.)  Again  it  was  fore- 
told that  it  should  be  taken  by  Alexander.  (Isa.  23  :  6.)  These 
predictions  were  fulfilled.  It  was  also  foretold  that  Tyre  should 
be  finally  destroyed.  "And  they  shall  destroy  the  walls  of  Tyre, 
and  break  down  her  towers :  I  will  also  scrape  her  dust  from 
her,  and  make  her  a  bare  rock.  She  shall  be  a  place  for  the 
spreading  of  nets  in  the  midst  of  the  sea"  (Ezek.  26:4,  5). 
The  different  specifications  in  the  prophecy  were  all  literally 
fulfilled.  Volney,  in  his  "Ruins,"  and  Cotonicus,  who  visited 
Syria  in  1598,  testify  that  everything  is  in  ruins.  The  latter 
says,  "If  we  except  a  few  arches  and  baths,  and  some  ruined 
walls  and  collapsed  towers,  and  mere  rubbish,  there  is  now  noth- 
ing of  Tyre  to  be  discerned."  Can  any  man  of  to-day  look  into 
the  future  and  tell  what  will  befall  any  city,  kingdom,  empire, 
or  republic  hundreds  of  years  hence  ? 

Concerning  Jerusalem,  Jesus  said,  "For  the  days  shall  come 
upon  thee,  when  thine  enemies  shall  cast  up  a  bank  about  thee, 
and  compass  thee  round,  and  keep  thee  in  on  every  side,  and 
shall  dash  thee  to  the  ground,  and  thy  children  within  thee; 
and  they  shall  not  leave  in  thee  one  stone  upon  another"  (Luke 
19 :  43,  44).    This  prediction  was  literally  fulfilled  when  Titus 


126  CHRISTIAN  THEOLOGY 

took  that  city.  It  was  not  only  fulfilled  in  part,  but  in  every 
particular.  "jSTever  was  there,  never  could  there  be  a  plainer 
fulfillment  of  prophecy."  From  the  exact  fulfillment  of  so 
many  prophecies,  stretching  over  a  period  of  many  hundreds 
of  years,  may  we  not  justly  conclude  that  "men  spake  from 
God,  being  moved  by  the  Holy  Ghost"  ? 

10.  Christianity  adapted  to  the  wants  and  capacities  of  man- 
kind. The  Scriptures  alone  give  a  reasonable  account  of  the 
origin  of  matter  and  mind.  All  nations,  in  all  time  past,  have 
agreed  that  wrong  exists ;  the  Bible  alone  gives  a  reasonable 
account  of  the  origin  of  moral  wrong.  All  nations  have  felt 
the  need  of  a  relief  from  this  wrong;  the  Bible  alone  offers  a 
remedy.  Christianity  is  adapted  to  man  as  a  moral,  social,  and 
intelligent  being.  The  rich  and  poor,  learned  and  unlearned, 
can  find  in  the  Bible  food,  consolation,  and  instruction.  All 
nations  have  intuitively  felt  that  something  remained  for  man 
after  this  life,  but  could  not  demonstrate  it;  the  Bible  alone 
afiirms  it.  The  Bible  is  an  old  book,  written  many  centuries 
ago,  and  yet  it  is  adapted  to  the  wants  and  capacities  of  man- 
kind to-day,  as  well  as  in  past  ages.  It  is  up  and  ahead  of  the 
most  advanced  thought.  Xew  truths,  and  phases  of  truth,  are 
discovered,  but  no  new  truths  are  added.  What  God  does  is 
perfect.  There  is  not  a  law  nor  force  in  nature  but  that  was 
there  in  the  early  morning  of  time,  but  ages  passed  before  some 
of  them  were  discovered.  So  in  the  Bible,  new  truths  and 
phases  of  truth  are  .continually  coming  to  the  surface,  but  they 
were  all  there  when  the  Book  was  written.  Who  but  inspired 
men  could  write  such  a  book?  "Other  books  are  but  planets, 
shining  with  reflected  luster;  this  book,  like  the  sun,  shines 
with  ancient  and  unborrowed  rays." 

11.  The  success  of  Christianity.  Without  sword  or  spear 
or  human  learning,  the  founder  of  rhristianity,  in  an  enlight- 
ened age  of  the  world,  commenced  by  facts  and  arguments  to  set 


EVIDENCES  OF  CHRISTIANITY  127 

up  a  kingdom,  the  principles  of  which  struck  at  the  center  root 
of  all  the  moral  and  social  evils  of  the  time.     He  was  joined  by 
a  few  illiterate  men,  and  in  less  than  three  hundred  years  it 
had  spread  over  the  eastern  world  *^and  Christianized  the  Ro- 
man  empire."      ''The   success    of   Mohammedanism    was   the 
triumph  of  armies  upon  the  field  of  battle ;  the  success  of  Chris- 
tianity  was    the    triumph    of    moral    influence,    truth,    peace, 
virtue."     The  Jews  rejected  it,  the  Gentiles  were  idolaters,  the 
educated  spurned  it,  and  yet  the  little,  feeble  party  pushed  the 
moral    conquest    forward    until    multiplied    thousands    were 
brought  under  its  influence.     From  every  defeat  it  has  arisen 
afresh,  and  to-day  the  Christian  population  of  the  world  cannot 
be  far  from  five  hundred  millions.     This  unparalleled  success 
cannot  be  accounted  for  in  any  way  unless  we  admit  that  Chris- 
tianity is  divine  in  its  origin.     The  remarkable  preservation, 
harmony,  and  circulation  of  the  Scriptures  is  evidence  of  a 
providence  which  is  divine.     The  Bible  is  composed  of  sixty- 
six  books,  written  by  about  forty  different  men,  covering  a 
period  of  more  than  a  thousand  years.     But  few  of  these  writ- 
ers ever  saw  each  other,  and  yet  these  books  were  preserved  sep- 
arately for  a  time,  and  then  brought  together  and  formed  one 
harmonious  whole.     The  same  thought  and  the  same  spirit  run 
through  the  whole  volume.     There  is  a  simplicity,  a  majesty, 
■  and  sublimity  not  found  in  any  other  book.     Then  consider  the 
circulation  of  the  Scriptures.     They  are  printed  in  more  than 
three  hundred  and  fifty  different  languages  and  dialects,  and 
circulated,  not  by  scores  and  hundreds  merely,  but  by  thousands 
and  millions.     What  does  all  this  mean  ?     How  are  we,  on 
merely  rational  grounds,  to  account  for  the  preservation,  h£,r- 
mony,  and  circulation  of  the  Holy  Scriptures  ?     There  is  noth- 
ing like  it  in  the  history  of  all  the  ages. 

12.     The  fruits  of  Christianity.     The  Lord  Jesus  laid  down 
a  test  which  must  be  accepted  as  both  reasonable  and  right. 


128  CHRISTIAN  THEOLOGY 

And  we  demand  that  every  system  be  tried  by  this  rule.  "By 
their  fruits  ye  shall  know  them.  Therefore,  by  their  fruits 
ye  shall  know  them"  (Matt.  7:  16,  20).  If  the  tree  of  Chris- 
tianity has  yielded  no  better  fruit  than  other  trees,  then  cut 
it  down.  But  what  are  some  of  the  fruits  of  Christianity  ?  If 
you  go  back  among  some  of  the  heathen  nations  you  will  find 
vice,  corruption,  and  cruelty  in  almost  every  conceivable  fonn. 
Mr.  Hume,  when  alluding  to  the  most  illustrious  period  of  the 
history  of  Rome,  speaks  of  their  custom  of  exposing  their  old 
and  worn-out  slaves  on  an  island  of  the  Tiber  to  starve.  "The 
murder  of  new-born  infants  was  an  allowed  practice  in  all  the 
states  of  Greece  and  Rome."  Men  and  women  laid  aside  all 
regard  to  virtue,  and  plunged  into  crime  the  most  revolting. 
These  facts  are  admitted  by  Hume,  Voltaire,  and  Gibbon. 
Look  at  heathen  nations  as  they  now  exist,  and  you  will  see  ig- 
norance, superstition,  and  crimes  the  most  revolting.  "Does  the 
history  of  any  heathen  nation  furnish  an  example  of  self-refor- 
mation in  public  morals  ?  Has  not  the  general  tendency  been 
downward  ?  This  will  not  be  called  in  question.  What,  then, 
has  wrought  the  change  in  all  lands  where  Christianity  has  been 
adopted  ?  History,  reason,  observation,  and  experience  all  unite 
in  testifying  that  Christianity,  whether  human  or  divine,  has 
wrought  this  wonderful  change.  Until  the  gospel  set  up  its 
churches  and  gathered  its  disciples  the  Gentile  world  had  never 
seen  such  a  spectacle  as  a  society  united  by  the  bonds  of  love." 

Bolingbroke,  a  noted  opposer  of  revealed  religion,  said,  "'!N'o 
religion  ever  appeared  in  the  world  Avhose  natural  tendency  was 
so  much  directed  to  promote  the  peace  and  happiness  of  society." 
Even  Rousseau,  a  violent  infidel,  said,  "If  all  were  Christians, 
the  people  woiild  be  obedient  to  the  laws,  the  magistrates  would 
be  uncorrupted,  and  there  would  be  neither  vanity  nor  luxury 
in  such  a  state."  Concerning  the  Bible,  he  said,  "I  must  con- 
fess to  you  that  the  majesty  of  the  Scriptures  astonishes  me; 


EVIDENCES  OF  CHRISTIANITY  129 

the  holiness  of  the  evangelists  speaks  to  my  heart,  and  has  such 
strong  and  striking  character  of  truth,  and  is,  moreover,  so  per- 
fectly inimitable,  that,  if  it  had  been  the  invention  of  men,  the 
inventors  would  be  greater  than  the  greatest  heroes." 

Christianity  is  either  truth  or  fiction.  It  is  either  from  God 
or  the  contrivance  of  desperately  wicked  men.  It  claims  to  be 
from  God ;  if  it  is  not,  then  it  came  from  wicked  men.  What 
shall  we  say  ?  Here  let  us  apply  the  test.  "The  tree  is  known 
by  its  fruit."  "Do  men  gather  grapes  of  thorns,  or  figs  of 
thistles  ?"  ^N^ow,  if  Christianity  is  not  from  God,  as  it  claims  to 
be,  then,  contrary  to  reason,  history,  observation,  and  experi- 
ence, we  have  figs  from  thistles  and  grapes  from  thorns.  The 
fruit  of  Christianity  in  all  countries  where  it  has  been  tolerated 
is  such  as  could  not  come  from  a  corrupt  tree. 

The  effect  of  Christianity  upon  the  lives  and  deaths  of  indi- 
viduals is  no  less  striking  than  its  effects  upon  society  in  gen- 
eral. Contrast  the  lives  and  deaths  of  such  men  as  Voltaire, 
Hobbes,  and  Altamont  with  such  men  as  Luther,  Wesley,  and 
Newton.  The  former  were  lewd,  vulgar,  and  immoral,  and  died 
in  utter  despair.  The  latter  were  pious,  upright,  and  devout, 
and  died  calm  and  peaceful.  "The  tree  is  known  by  its  fruit." 
Let  Christianity  and  infidelity  be  tried  by  this  rule ;  and  then 
let  reason,  observation,  and  our  own  consciousness  decide  which 
is  the  better  tree — which  should  be  cut  down  ? 

Christianity  is  a  free  and  open  system ;  its  truths  have  been 
before  the  world  for  many  centuries.  One  of  the  evidences  of 
its  divinity  is  the  fact  that  it  may  be  tested  by  individual  ex- 
perience. Infidelity  in  none  of  its  multiplied  forms  admits  of 
any  such  test.  The  great  Teacher  said,  "If  any  man  willeth  to 
do  his  will,  he  shall  know  of  the  teaching,  whether  it  be  of  God, 
or  whether  I  speak  of  myself"  (John  7:  17).  Millions  have 
tested  it  under  every  conceivable  condition  in  life  and  say,  His 
words  are  truth.    Millions  have  tested  it  in  death  and  said,  His 


130  CHRISTIAN  THEOLOGY 

words  are  truth.  Millions  are  now  testing  it  and  say,  His  words 
are  truth.  Is  not  the  testimony  of  these  multiplied  millions 
more  reliable  and  trustworthy  than  the  cold  and  cheerless  nega- 
tions of  infidels  who  know  nothing  of  what  is  beyond  this  life, 
and  have  no  means  of  testing  their  theory  I 

We  have  thus  stated  a  few  of  the  evidences  in  favor  of  Chris- 
tianity. Volumes  could  be  written  upon  each  of  the  points 
named,  but  our  limits  would  permit  only  a  brief  statement  of 
some  of  the  principal  arguments  used  in  defense  of  our  holy 
Christianity.  We  close  this  brief  review  in  the  words  of  Mr. 
Rose,  a  pious  and  devout  Christian:  *'We  live  in  the  midst  of 
blessings  till  we  are  utterly  insensible  of  their  greatness,  and 
the  source  from  which  they  flow.  We  speak  of  our  civilization, 
our  arts,  our  freedom,  our  laws,  and  forget  entirely  how  large 
a  share  of  all  is  due  to  Christianity.  Blot  Christianity  out  of 
the  page  of  man's  history,  and  what  would  his  laws  have  been  ? 
What  his  civilization  ?  Christianity  is  mixed  up  with  our  very 
being  and  our  daily  life.  There  is  not  a  familiar  object  round 
us  which  does  not  wear  its  mark,  not  a  being  or  a  thing  which 
does  not  wear  a  different  aspect  because  the  light  of  Christian 
hope  is  on  it,  nor  a  law  which  does  not  owe  its  truth  and  gentle- 
ness to  Christianity,  not  a  custom  which  cannot  be  traced  in  all 
its  body  and  healthful  parts  to  the  gospel." 


CHAPTER  XV. 

THE  ATONEMENT. 

The  word  "atonement,"  translated  from  the  Hebrew  word 
copher,  when  used  as  a  verb,  signifies  to  cover,  and  when  used  as 
a  noun,  signifies  a  covering.  It  is  also  used  to  signify  satis- 
faction,  or  expiation.  In  this  latter  sense,  the  most  critical 
lexicographers  very  generally  define  the  term. 

By  the  doctrine  of  atonement,  then,  we  are  to  understand 
that  satisfaction  was  made  for  sin  by  the  sufferings  and  death 
of  Jesus  Christ,  so  that  God  can  now  be  just  in  forgiving  the 
sins  of  all  that  believe  in  the  Lord  Jesus  Christ. 

Dr.  Miley  says,  "The  vicarious  sufferings  of  Christ  are  an 
atonement  for  sin  as  a  conditional  substitute  for  penalty,  ful- 
filling, or  the  forgiveness  of  sin,  the  obligation  of  justice  and 
the  ofiice  of  penalty  in  moral  government."  While  the  atone- 
ment is  ample  and  complete,  it  is  nevertheless  provisional.  Sat- 
isfaction is  rendered  to  the  law,  so  that  sins  may  be  forgiven  on 
proper  conditions.  Paul,  in  Rom.  3 :  25,  26,  says,  "Whom  God 
set  forth  to  be  a  propitiation,  through  faith,  by  his  blood,  to 
shew  his  righteousness,  because  of  the  passing  over  of  the  sins 
done  aforetime,  in  the  forbearance  of  God ;  for  the  shewing, 
/  say,  of  his  righteousness  at  this  present  season :  that  he  might 
himself  be  just,  and  the  justifier  of  him  that  hath  faith  in 
Jesus,"  The  atonement  is  made,  justice  is  satisfied,  the  honor 
and  integrity  of  the  moral  government  is  maintained,  so  that 
God  can  now  be  just  and  extend  the  "gracious  franchise  of  for- 
giveness" to  all  who  believe  in  Jesus.  "Here,"  says  Dr.  Clarke, 
"we  learn  that  God  designed  to  give  the  most  evident  displays 
of  his  justice  and  mercy.     Of  his  justice,  in  requiring  a  sacri- 


132  CHRISTIAN  THEOLOGY 

fice,  and  of  his  mercy  in  providing  the  sacrifice  which  his  jus- 
tice required.'' 

We  must  not  confound  the  term  "atonement"  with  the  term 
"redemption."  They  are  often  used  as  synonymous,  but  this  is 
an  error.  They  sustain  to  each  other  the  relation  of  caiLse  and 
ejfcct.  xltonement  is  a  sacrifice  offered  to  God,  while  redemp- 
tion is  a  benefit  conferred  upon  man.  If  there  had  been  no 
atonement,  there  could  have  been  no  redemption.  The  atone- 
ment takes  effect  by  changing  the  relation  of  God  toward  the 
guilty,  while  redemption  takes  effect  by  changing  the  relation 
of  the  guilty  toward  God.  Atonement  provides  the  way  and 
secures  the  existence  of  redemption,  in  perfect  harmony  with 
all  the  divine  perfections.  They  differ,  therefore,  in  object, 
design,  and  nature,  "so  that  things  may  be  truly  aflBrmed  of 
one  which  cannot  be  truly  affirmed  of  the  other."  The  atone- 
ment was  completed  on  the  cross,  when  Jesus  said,  "It  is  fin- 
ished." Redemption  "will  not  be  finished  till  the  final  consum- 
mation of  all  things." 

Dr.  Pope  says,  "The  atonement  is  to  be  considered,  first,  in 
its  essence  as  offered  by  Christ  and  accepted  by  God ;  secondly, 
in  its  threefold  results  as  the  expiation  of  sin,  as  the  reconcilia- 
tion of  God  and  man,  and  as  man's  redemption."  Sin  had  sep- 
arated God  and  man,  and  the  only  ground  of  reconciliation 
was  that  of  atonement.  The  holiness  of  God  and  the  purity 
of  the  law  demanded  satisfaction.  Human  w^isdom  never 
could  have  devised  a  way  of  reconciliation  between  God  and 
man.  "The  relation  of  God  and  man  was  such  as  demanded  an 
atonement;  the  relation  of  Christ  and  man  made  it  possible; 
and  the  relation  of  God  and  Christ  rendered  it  perfect." 
Viewed  from  any  and  all  sides,  the  plan  of  salvation  rises  far 
above  the  reach  of  human  understanding.  The  whole  Trinity 
is  connected  in  it.  The  perfect  human  form  of  Christ,  sancti- 
fied by  the  divine  nature  in  him,  and  offered  through  the  eternal 


THE  ATONEMENT  13S 

Spirit,  makes  the  sacrifice  perfect ;  God,  the  eternal  Father,  is 
satisfied,  the  integrity  and  purity  of  the  moral  goverrmient  is 
maintained,  and  God  can  now  be  just  and  offer  pardon  to  all 
who  will  accept  it. 

The  doctrine  of  atonement,  deep,  mysterious,  and  wonderful 
as  it  is,  is  of  vital  importance,  and  should  ever  be  considered 
as  the  leading  doctrine  of  our  holy  Christianity.  The  pardon 
of  sin  rests  alone  upon  the  ground  that  complete  satisfaction 
has  been  made  to  God  for  it.  The  claims  of  the  divine  law  are 
as  eternal  as  God  himself.  Therefore,  if  satisfaction  has  not 
been  rendered  to  that  law,  no  sinner  ever  has  been,  nor  ever  can 
be  pardoned. 

The  Socinians  do  not  believe  that  Christ  suffered  in  our 
stead;  hence,  they  reject  the  doctrine  of  vicarious  atonement. 
Substantially  this  view  is  held  by  Arians  and  many  Unitarians. 
They  hold  that  Christ  is  to  be  regarded  in  the  light  of  a  martyr 
only,  and  that  his  sufferings  and  death  possess  no  saving  virtue, 
beyond  the  influence  of  a  heroic  example.  This  view  removes 
forever  the  hope  of  the  forgiveness  of  sins. 

In  the  consideration  of  this  great  and  vital  doctrine,  our  limit 
will  not  permit  us  to  do  more  than  state  some  of  the  main  points 
involved  in  it,  and  submit  a  few  of  the  many  plain  texts  in  proof 
of  the  position  assumed.  We  cannot  afford  to  be  mistaken  on 
this  fimdamental  doctrine.  We  cannot  well  afford  to  be  in  error 
in  matters  which  relate  wholly  to  this  life,  much  less  in  matters 
which  reach  over  into  the  life  beyond.  On  all  questions  like 
this  the  Scriptures  must  be  our  standard  of  proof  and  appeal. 
The  doctrine  of  atonement  is  woven  and  interwoven  into  every 
thread  of  the  gospel;  and  if  we  go  back  through  the  ages  of 
types  and  shadows  we  shall  find  that  the  same  scarlet  thread 
that  was  made  fast  to  the  gate  of  Eden  was  also  made  fast  to  the 
cross  on  Calvarv.     All  Christian  doctrine,  to  be  trustworthy, 


134  CHRISTIAN  THEOLOGY 

must  be  scriptural.  Each  may  have  a  philosophy  and  scientific 
bearing,  but  if  not  affirmed  by  the  Scriptures,  they  will  be  left 
in  the  realm  of  doubt  and  speculation.  This  is  especially  true 
of  the  doctrine  of  atonement. 

1.  Atonement  necessary.  Whence  this  necessity  ?  (1)  God 
created  man  in  his  oa\ti  image — morally  pure.  (2)  God  created 
man  a  free  moral  agent,  and  placed  him  under  moral  law.  (3) 
In  the  exercise  of  his  power  as  a  moral  and  responsible  agent, 
he  violated  the  divine  law  and  became  a  sinner.  For  "sin  is 
lawlessness."  This  divine  law  was  as  immutable  as  God 
himself,  and  the  penalty  attached  thereto  was  death — 
nothing  more  and  nothing  less.  (4)  According  to  the  nature  of 
the  divine  law,  it  cannot  contain  in  itself  any  provision  for  re- 
moving the  penalty.  Neither  could  the  lawgiver  by  mere  pre- 
rogative, pardon  the  guilty.  Then  so  far  as  the  claim  of  the 
law  is  concerned,  it  must  be  eternal.  If  the  law  contained  in 
itself  a  provision  for  pardon ;  or,  if  God,  by  mere  prerogative, 
would  pardon  the  guilty ;  then,  in  effect,  it  would  be  the  same 
as  if  no  law  had  been  given  at  all.  Every  perfection  of  the  di- 
vine Being  is,  and  must  forever  stand  opposed  to  this  view. 

Furthermore,  it  is  a  reflection  on  the  wisdom,  holiness,  and 
goodness  of  God,  to  affix  a  penalty  to  a  law,  and  then  per- 
mit disobedience  to  pass  with  impunity.  "All  the  attributes 
of  God,  as  well  as  the  stability  and  honor  of  the  eternal  throne 
itself  cried  aloud  for  the  execution  of  the  penalty  of  the  violated 
law."  Hear  the  voice  of  the  law,  "The  soul  that  sinneth,  it  shall 
die."  "The  wages  of  sin  is  death."  God  "will  by  no  means 
clear  the  guilty." 

It  is  vain,  then,  to  look  for  pardon  in  the  law.  The  voice 
of  the  law  is  death.  And  what  has  poor,  fallen,  guilty  man  to 
offer  to  the  law  as  an  equivalent  ?  He  is  the  guilty  party.  The 
law  will  not  be  satisfied  with  anything  less  than  the  most  perfect 
obedience  all  the  time.     But  man  has  failed  to  render  that 


THE  ATONEMENT  135 

obedience,  and  now,  no  matter  what  he  does,  nor  how  much  he 
does,  he  cannot  make  up  in  all  time  nor  in  all  eternity  for  one 
disobedient  act.  He  is  fallen,  and  hence  incapable  of  render- 
ing perfect  obedience  to  a  perfect  law. 

Since,  then,  the  law  does  not,  and  cannot  contain  within  itself 
any  provision  for  the  pardon  of  the  guilty ;  and  since  God  can- 
not, without  violating  the  principles  of  his  own  moral  govern- 
ment, pardon  the  guilty  by  mere  prerogative;  and  since  man 
is  fallen  and  guilty  before  the  law,  and  cannot  by  any  act  of 
obedience  render  an  equivalent  to  the  law,  the  conclusion  is 
that  pardon  can  be  extended  to  the  guilty  only  on  the  grounds  of 
atonement,  or  satisfaction ;  and  if  satisfaction  has  not  been 
rendered,  the  whole  human  race  is  hopelessly  and  eternally  lost. 

The  holiness,  justice,  and  goodness  of  God,  together  with  the 
purity  and  integrity  of  the  moral  government,  demand  satis- 
faction. The  humiliation,  suffering,  and  death  of  the  only  be- 
gotten Son  of  God  prove  that  some  great  necessity  demanded  it. 
Wherefore  all  this,  if  there  were  no  necessity  for  it  ?  The 
claims  of  the  law  must  be  met,  or  the  whole  moral  government 
would  fall.  If  there  had  been  no  interposition,  and  the  full 
penalty  of  the  law  had  fallen  upon  man,  the  result  would 
have  been  eternal  separation  from  God  and  everything  good. 
To  provide  against  such  a  dire  calamity,  Jesus  Christ  the  eter- 
nal Son  of  God,  volunteered  to  come  into  the  world  and  take 
upon  himself  human  nature,  and  become  obedient  unto  death. 
His  relation  to  God,  in  his  divine  nature,  and  his  relation  to 
man,  in  his  human  nature,  made  it  possible  for  him  to  render 
satisfaction  to  the  law,  and  provide  a  way  whereby  man  could 
escape  from  the  guilt  and  punishment  of  sin. 

2.  Atonement  vicarious.  By  the  term  "vicarious"  we  mean 
0716  in  the  place  of  another.  By  vicarious  atonement,  then,  is 
meant  that  the  suffering  and  death  of  Jesus  Christ  were  ex- 
piatory;   "that  he  died  in  our  room  and  stead,"  and  thereby 


136  CHRISTIAN  THEOLOGY 

rendered  satisfaction  to  the  law.  If  the  sufferings  and  death, 
of  Jesus  Christ  -were  not  meritorious,  then  satisfaction  has  never 
been  rendered  to  the  law ;  and  if  satisfaction  has  never  been 
rendered  to  the  law,  then  no  sinner  ever  has,  or  ever  can  be  par- 
doned. On  the  ground  of  atonement,  or  satisfaction,  God  can 
be  just  and  pardon  the  guilty. 

In  proof  of  the  doctrine  of  vicarious  atonement,  we  might 
consider  in  detail  the  types  and  shadows  under  the  law.  Each 
and  all  of  them  point  to  the  sacrificial  offering  of  Jesus  Christ. 
But  we  can  do  no  more  than  name  a  few  of  them. 

The  worship  under  the  former  dispensation  was  sacrificial, 
and  that,  too,  under  divine  appointment.  God  gave  special  di- 
rections concerning  all  the  sacrifices  imder  the  law. 

(1)  The  sin  offering.  (Lev.  4:  27-31.)  Here  was  the  priest, 
the  altar,  the  sacrifice,  and  the  blood.  Xow  if  this  offering  was 
not  for  sin,  and  if  it  did  not  point  to  Jesus  Christ,  then  it  had 
no  meaning  at  all. 

(2)  The  annual  atonement.  This  was  a  sacrifice  offered  an- 
nually by  the  high  priests  for  the  whole  nation.  "And  he  shall 
take  of  the  congregation  of  the  children  of  Israel  two  he-goats 
for  a  sin  offering,  .  .  .  and  he  shall  take  the  two  goats, 
and  set  them  before  the  Lord  at  the  door  of  the  tent  of  meeting. 
And  Aaron  shall  cast  lots  upon  the  two  goats ;  one  lot  for  the 
Lord,  and  the  other  lot  for  Azazel.  And  Aaron  shall  present 
the  goat  upon  which  the  lot  fell  for  the  Lord,  and  offer  him  for 
a  sin  offering.  But  the  goat  on  which  the  lot  fell  for  Azazel, 
shall  be  set  alive  before  tlie  Lord,  to  make  atonement  for  him, 
to  send  him  away  for  Azazel  into  the  wilderness.  .  .  . 
And  Aaron  shall  lay  both  his  hands  upon  the  head  of  the  live 
goat,  and  confess  over  him  all  the  iniquities  of  the  children  of 
Israel,  and  all  their  transgressions,  even  all  their  sins ;  and  he 
shall  put  them  upon  the  head  of  the  goat,  and  shall  send  him 
away  by  the  hand  of  a  man  that  is  in  readiness  into  the  wilder- 


TEE  ATONEMENT  137 

ness:  and  the  goat  shall  bear  upon  him  all  their  iniquities 
unto  a  solitary  land :  and  he  shall  let  go  the  goat  in  the  wilder- 
ness"' (Lev.  16:5-22). 

Concerning  this  offering,  Dr.  Clarke  has  made  the  following 
remarks :  "It  is  allowed  on  all  hands  that  this  ceremony,  taken 
in  all  its  parts,  pointed  out  the  Lord  Jesus  Christ  dying  for  our 
sins,  and  rising  again  for  our  justification ;  being  put  to  death 
in  the  flesh,  but  quickened  by  the  Spirit.  Two  goats  are 
brought,  one  to  be  slain  as  a  sacrifice  for  sin,  the  other  to  have 
the  transgressions  of  the  people  confessed  over  his  head,  and 
then  to  be  sent  away  into  the  wilderness.  This  animal,  by  this 
act,  was  represented  as  bearing  away  and  carrying  off  the  sins 
of  the  people.  The  two  goats  made  only  one  sacrifice,  yet  only 
one  of  them  was  slain.  One  animal  could  not  point  out  both 
the  divine  and  human  nature  of  Christ,  nor  show  both  his  death 
and  resurrection,  for  the  goat  that  was  killed  could  not  be  made 
alive.  The  divine  and  human  natures  of  Christ  were  essential 
to  the  grand  expiation,  yet  the  human  nature  alone  suffered, 
for  the  divine  nature  could  not  suffer;  but  its  presence  in  the 
human  nature,  while  agonizing  unto  death,  stamped  the  agonies 
and  the  consequent  death  with  infinite  merit.  The  goat,  there- 
fore, that  was  slain  prefigured  his  human  nature  and  its  death ; 
the  goat  that  escaped  pointed  out  his  resurrection.  The  one 
shows  the  atonement  for  sin  as  the  ground  of  justification ;  the 
other,  Christ's  victory  and  the  total  removal  of  sin  in  the  sancti- 
fication  of  the  soul." 

That  the  suffering  and  death  of  Jesus  Christ,  as  an  atoning 
sacrifice  for  sin,  were  symbolized  under  the  law,  is  clearly  es- 
tablished by  the  Apostle  Paul  in  Heb.  9 :  1-26,  "Xow  even  the 
first  covenant  had  ordinances  of  divine  service,  and  its  sanc- 
tuary, a  sanctuary  of  this  world.  For  there  was  a  tabernacle 
prepared,  the  first,  wherein  were  the  candlestick,  and  the  table, 
and  the  shewbread ;  which  is  called  the  Holy  place.    And  after 


138  CHRISTIAN  THEOLOGY 

the  second  veil,  the  tabernacle  which  is  called  the  Holy  of 
holies;  having  a  golden  censer,  and  the  ark  of  the  covenant 
overlaid  round  about  with  gold,  wherein  was  a  golden  pot  hold- 
ing the  manna,  and  Aaron's  rod  that  budded,  and  the  tables  of 
the  covenant ;  and  above  it  cherubim  of  glory  overshadowing 
the  mercy-seat ;  of  which  things  we  cannot  now  speak  severally. 
Kow  these  things  having  been  thus  prepared,  the  priests  go  in 
continually  into  the  first  tabernacle,  accomplishing  the  services ; 
but  into  the  second  the  high  priest  alone,  once  im  the  year,  not 
without  blood,  which  he  offereth  for  himself,  and  for  the  errprs 
of  the  people :  the  Holy  Ghost  this  signifying,  that  the  way  into 
the  holy  place  hath  not  yet  been  made  manifest,  while  as  the 
first  tabernacle  is  yet  standing ;  which  is  a  parable  for  the  time 
now  present ;  according  to  which  are  offered  both  gifts  and  sac- 
rifices that  cannot,  as  touching  the  conscience,  make  the  wor- 
shipper perfect,  being  only  (with  meats  and  drinks  and  divers 
washings)  carnal  ordinances,  imposed  until  a  time  of  reforma- 
tion. But  Christ  having  come  a  high  priest  of  the  good  things 
to  come,  through  the  greater  and  more  perfect  tabernacle,  not 
made  with  hands,  that  is  to  say,  not  of  this  creation,  nor  yet 
through  the  blood  of  goats  and  calves,  but  through  his  own 
blood,  entered  in  once  for  all  into  the  holy  place,  having  ob- 
tained eternal  redemption.  For  if  the  blood  of  goats  and  bulls, 
and  the  ashes  of  a  heifer  sprinkling  them  that  have  been  de- 
filed, sanctify  unto  the  cleanness  of  the  flesh :  how  much  more 
shall  the  blood  of  Christ,  who  through  the  eternal  Spirit  offiM'ed 
himself  without  blemish  unto  God,  cleanse  your  conscience  from 
dead  works  to  serve  the  living  God  ?  .  ,  .  I  may  almost 
say,  all  things  are  cleansed  with  blood,  and  apart  from  shedding 
of  blood  there  is  no  remission.  It  was  necessary  therefore  that 
the  copies  of  the  things  in  the  heavens  should  be  cleansed  with 
these;  but  the  heavenly  things  themselves  with  better  sacrifices 
than  these.    For  Christ  entered  not  into  a  holy  place  made  with 


TEE  ATONEMENT  1S9 

hands,  like  in  pattern  to  the  true ;  but  into  heaven  itself,  now  to 
appear  before  the  face  of  God  for  us:  nor  yet  that  he  should 
offer  himself  often;  as  the  high  priest  entereth  into  the  holy 
place  year  by  year  with  blood  not  his  own ;  else  must  he  often 
have  suffered  since  the  foundation  of  the  world :  but  now  once 
at  the  end  of  the  ages  hath  he  been  manifested  to  put  away  sin 
by  the  sacrifice  of  himself." 

The  language  of  the  apostle  is  so  clear  and  pointed  that  we 
cannot  mistake  his  meaning.  By  the  victims  offered  under  the 
law  for  the  sins  of  the  people,  Christ  was  evidently  typified. 
This  is  the  sum  of  Paul's  reasoning.  The  law  would  not  grant 
remission  of  sin  without  the  blood  of  a  victi<m.  This  is  a 
maxim  even  among  the  Jews  themselves,  "There  is  no  expia- 
tion hut  by  blood/'  And  so  the  apostle  affirms,  "Apart  from 
shedding  of  blood  there  is  no  remission/'  It  is  evident  from  the 
apostle's  reasoning  "that  the  sacrifices  of  the  Mosaic  ritual  point 
out  Jesus  Christ  as  a  real  atonement  and  expiatory  sacrifice  for 
sin."  When  Jesus  Christ  died  on  the  cross,  all  the  typical  sin- 
offerings  of  the  Mosaic  law  ceased.  He  offered  himself  once, 
once  for  all,  and  once  for  evermore.  The  redemption  of  man  is 
directly  attributed  to  the  blood  of  Christ. 

We  come  now  to  speak  more  particularly  of  the  work  of 
Christ,  the  character  of  his  death,  what  he  suffered,  and  ivhy 
he  suffered.  Let  it  be  kept  in  mind  that  for  God  to  forgive  sin, 
without  satisfaction  being  made  to  the  law,  does  not  accord  with 
any  of  his  perfections.  "Xor  does  it  comport  with  the  great 
love  and  affection  of  God  to  his  Son  Jesus  Christ,  said  to  be 
his  beloved  Son,  the  Son  of  his  love,  to  send  him  into  this  world 
in  the  likeness  of  sinful  flesh,  to  be  vilified  and  abused  by  the 
worst  of  men,  to  be  buffeted,  lashed,  and  tortured  by  a  set  of 
miscreants,  and  to  put  him  to  the  most  cruel  and  shameful 
death,  if  sin  could  have  been  forgiven  without  all  this,  by  a  hint, 
a  nod,  or  a  word,  saying,  'Thy  sins  are  forgiven  thee,  and  thou 


140  CHRISTIAN  THEOLOGY 

shalt  be  saved.'  "  Those  who  reject  the  doctrine  of  vicarious 
atonement  are  held  to  the  answer  of  this  question,  If  God,  in 
harmony  with  all  his  perfections,  could  forgive  sin  without  any 
satisfaction  being  rendered  to  the  law,  why  permit  all  the  suf- 
ferings and  anguish  to  fall  on  his  beloved  Son  ? 

Concerning  the  work  of  Christ,  we  lay  down,  and  shall  under- 
take to  establish  the  following  proposition,  namely,  Christ  died 
for  us,  and  hi  our  stead,  as  an  atoning  sacrifice  for  sin.  "Even 
as  the  Son  of  man  came  not  to  be  ministered  unto,  but  to  min- 
ister, and  to  give  his  life  a  ransom  for  many"  (Matt.  20:  28). 
For  how  many  ?  Paul  says,  He  ''gave  himself  a  ransom  for  all" 
(I.  Tim.  2:  6).  The  word  "ransom"  means  a  price  paid  for 
the  release  or  recovery  of  a  person  or  thing  held  by  another. 
Christ  "gave  himself  a  ransom  for  all" — a  substitute  for  them — 
"the  exchange  of  one  person  for  another,  or  the  redemption  of 
life  by  life."  This  word  "ransom"  cannot  be  explained  to  mean 
anything  less  than  a  price  paid  for  the  recovery  or  release  of 
another.     Christ  gave  himself  as  the  ransom  price  for  all. 

"Christ  redeemed  us  from  the  curse  of  the  law,  having  be- 
come a  curse  for  us"  (Gal.  3  :  13).  Christ  was  not  changed  into 
a  curse,  but  he  voluntarily  assumed  such  a  relation  to  the  law 
that  the  curse  which  would  have  fallen  on  us  fell  on  him ;  in 
this  sense,  therefore,  he  was  made  "a  curse  for  us."  In  other 
words,  he  was  "made  an  atonement  for  our  sins ;  for  whatever 
was  offered  as  an  atonement  for  sin  was  considered  as  bearing 
the  punishment  due  to  sin."  "Him  who  knew  no  sin  he  made 
to  he  sin  on  our  behalf"  (II.  Cor.  5:  21).  Jesus  Christ  was 
pure  and  faultless,  "without  spot,  and  blameless."  How,  then, 
was  he  made  to  be  sin  for  us  ?  The  only  reasonable  answer 
18  that  he  was  made  a  sin-offering  for  us,  or  a  sacrifice  for 
sin. 

"All  we  like  sheep  have  gone  astray;   we  have  turned  every 


TEE  ATONEMENT  141 

one  to  his  own  way ;  and  the  Lord  hath  laid  on  him  the  iniquity 
of  us  all"  (Isa.  53:  6).  He  was  the  subject  on  which  all  the 
rays  collected  at  the  focal  point  fell.  These  fiery  rays,  which 
should  have  fallen  on  all  mankind,  diverged  from  divine  justice 
to  the  east,  west,  north,  and  south,  were  deflected  from  them, 
and  converged  on  him.  So  the  Lord  hath  caused  to  meet  in 
him  the  punishment  due  to  the  iniquities  of  us  all. 

"Who  his  own  self  bare  our  sins  in  his  body  upon  the  tree" 
(L  Pet.  2:  24).  If  Christ  did  not  die  in  our  stead,  in  what 
sense,  then,  did  he  bear  our  sins  in  his  own  body  ?  Mark  the 
language,  ''Who  his  own  self  hare  our  sins/'  He  was  made  a 
curse  for  us.  Our  sins  were  laid  on  him.  He  was  made  sin  for 
us.  How  are  we  to  explain  all  these  passages,  if  we  reject  the 
doctrine  of  vicarious  atonement  ? 

"For  I  delivered  unto  you  first  of  all  that  which  also  I  re- 
ceived, how  that  Christ  died  for  our  sins  according  to  the  scrip- 
tures" (L  Cor.  15:3,  4).  "Christ  died  for  our  sins."  If 
Christ's  death  was  not  vicarious,  what  did  the  apostle  mean  by 
this  language  ?  This,  he  says,  "I  delivered  unto  you  first  of 
all,"  because  it  was  of  chief  importance.  What  ?  That  Christ 
died  as  a  martyr?    'So.     He  "died  for  our  sins." 

Look  at  Christ's  agony  in  the  garden,  sweating  great  drops 
of  blood.  Hear  him  pray,  "O  my  Father,  if  it  be  possible,  let 
this  cup  pass  away  from  me."  Hear  him  exclaim,  "My  soul  is 
exceeding  sorrowful,  even  unto  death."  Then  look  at  him  on 
the  cross  bleeding  and  dying.  AVhat  does  it  mean  ?  What  is 
all  this  for?  Ah!  The  iniquity  of  us  all  was  laid  on  him. 
"With  his  stripes  we  are  healed."  "He  bare  our  sins  in  his 
own  body." 

"Who  was  delivered  up  for  our  trespasses,  and  was  raised 
for  our  justification"  (Rom.  4:  25).  "Because  Christ  also  suf- 
fered for  sins  once,  the  righteous  for  the  unrighteous,  that  he 
might  bring  us  to  God;    being  put  to  death  in  the  flesh,  but 


142  CHRISTIAN  THEOLOGY 

quickened  in  the  spirit"  (I.  Pet.  3 :  18).  Christ  "once  suf- 
fered." What  for  ?  Peter  says  "for  our  sins."  But  why  suffer 
for  our  sins  ?    "That  he  might  bring  us  to  God." 

All  the  blessings  of  salvation  are,  in  one  way  or  another, 
'attributed  to  the  sufferings,  death,  resurrection,  intercession  of 
Jesus  Christ.  Xow  if  he  is  not  a  propitiation  for  sin,  or,  if  he 
did  not  render  satisfaction  to  the  divine  law  in  our  stead,  why 
do  the  Scriptures  direct  us  to  look  to  him  for  salvation  ?  Why 
not  look  to  Peter,  Paul,  or  John  ?  But  Peter  says,  "jSTeither  is 
there  any  other  name  under  heaven,  that  is  given  among  men, 
wherein  we  must  be  saved"  (Acts  4: 12).  "Behold,  the  Lamb 
of  God  which  taketh  away  the  sin  of  the  world."  If  Jesus 
Christ  is  not  in  some  way  an  expiation  for  sin,  he  could  not  take 
it  away.  If  there  is  no  salvation  in  any  other  name,  then  he 
must  have  procured  it  for  us.  But  how  did  he  procure  it  for 
us?  Peter  will  answer  this  question,  "Knowing  that  ye  were 
redeemed,  not  with  corruptible  things,  with  silver  or  gold,  from 
your  vain  manner  of  life  handed  do^vn  from  your  fathers ;  but 
with  precious  blood,  as  of  a  lamb  without  blemish  and  without 
spot,  even  the  hlood  of  Christ"  (I.  Pet.  1 :  18,  19).  The  "blood 
of  Christ"  is  here  declared  to  be  the  price  actually  paid  down 
to  purchase  salvation  or  deliverance  for  the  souls  of  mankind. 
Jesus  paid  the  price. 

"In  whom  we  have  our  redemption  through  his  blood,  the 
forgiveness  of  our  trespasses,  according  to  the  riches  of  his 
grace"  (Eph.  1:7).  "In  whom  we  have  our  redemption,  the 
forgiveness  of  our  sins"  (Col.  1:  14).  "Unto  him  that  loveth 
us,  and  loosed  us  from  our  sins  by  his  blood ;  and  he  made  us 
to  he  a  kingdom,  to  he  priests  unto  his  God  and  Father ;  to  him 
he  the  glory  and  the  dominion  for  ever  and  ever.  Amen"  (Rev. 
1:5).  The  united  testimony  of  the  saints  on  earth,  and  in 
heaven  is,  that  the  blood  of  Jesus  Christ  removes  sin.  Christ's 
blood  was  the  redemption  price  paid  down  for  our  salvation. 


TEE  ATONEMENT  143 

Through  his  blood  we  receive  the  forgiveness  of  sins.  Now,  if 
the  death  of  the  Son  of  God  was  not  vicarious,  how  is  it  that  we 
receive  the  forgiveness  of  sins  through  his  blood  ?  Why  not 
through  the  blood  of  Paul  or  Stephen  or  any  other  good 
man  ? 

In  the  sacrificial  offering  of  Jesus  Christ  the  whole  Trinity 
was  concerned.  His  perfect,  spotless  humanity  was  the  sacri- 
fice. This  sacrifice  was  sanctified  by  the  divine  nature  that  was 
in  him,  and  then  the  offering  was  made  through  the  eternal 
Spirit.     (Heb.  9 :  14.) 

Jesus  Christ  is  our  Advocate  (I.  John  2:1,  2)  ;  our  Mediator 
(Gal.  3 :  19,  20)  ;  and  our  Intercessor  (Heb.  13 :  25).  If  Jesus 
Christ  died  only  as  a  martyr,  or  if  he  were  no  more  than  a  good 
man,  on  what  ground  could  he  become  our  Advocate,  Mediator, 
and  Intercessor?  The  only  reasonable  answer  to  this  question 
is  that  he  died  in  our  stead,  and  thereby  rendered  satisfaction 
to  the  law. 

We  shall  introduce  but  one  more  passage  bearing  directly  on 
the  doctrine  of  vicarious  atonement.  "Whom  God  set  forth  to 
he  a  propitiation,  through  faith,  by  his  blood,  to  shew  his  right- 
eousness, because  of  the  passing  over  of  the  sins  done  aforetime, 
in  the  forbearance  of  God ;  for  the  shewing,  /  say,  of  his  right- 
eousness at  this  present  season :  that  he  might  himself  be  just, 
and  the  justifier  of  him  that  hath  faith  in  Jesus"  (Rom.  3 :  25, 
26).  If  there  was  not  another  text  in  the  Bible  to  prove  the 
doctrine  of  atonement,  this  one  would  be  sufficient.  Jesus 
Christ  is  set  forth  as  a  propitiation  for  the  remission  of  sins. 
This  remission  comes  "through  faith  in  his  blood."  And  be- 
cause he  was  an  atonement,  a  ransom  price  for  the  sin  of  the 
world,  therefore  God  can  be  just  and  pardon  every  soul  that 
believeth  in  Jesus  Christ.  How  could  God  be  just  in  forgiving 
the  sins  of  those  that  believe  in  Jesus,  if  in  the  suffering  and 


144  CHRISTIAN  THEOLOGY 

death  of  Jesus  satisfaction  had  not  been  rendered  to  the  law? 
The  idea  of  substitution  is  clearly  set  forth  in  these  scriptures ; 
and  there  is  no  one  thought  that  should  be  emphasized  more 
than  this.  Dr.  Miley,  in  treating  on  the  sufferings  of  Christ, 
says,  ''They  are  a  substitute  for  penalty,  not  as  the  punishment 
of  sin  judicially  inflicted  upon  Christ,  but  in  such  rectoral  rela- 
tion to  justice  and  law  as  render  them  a  true  and  sufficient 
ground  of  forgiveness."  Thus  the  incarnate  Son  of  God  is  not 
only  the  representative,  but  the  substitute  of  man. 

3.  Atonement  universal.  By  universal  atonement  is  not 
meant  that  all  mankind  will  be  unconditionally  saved ;  but  that 
the  sacrificial  offering  of  Jesus  Christ  so  far  satisfied  the  claims 
of  the  divine  law  as  to  make  salvation  possible  for  all.  "For 
God  so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  on  him  should  not  perish,  but  have  eternal 
life"  (John  3:16).  "He  that  will,  let  him  take  the  water  of 
life  freely"  (Rev.  22:17). 

To  prove  that  the  atonement  is  universal,  it  will  only  be  nec- 
essary to  introduce  a  few  of  the  many  passages  bearing  on  that 
question.  Let  it  be  distinctly  understood  that  while  we  hold 
that  full  and  complete  satisfaction  was  rendered  to  the  law  for 
all  mankind  unconditionally,  we  do  not  claim  that  any,  except 
infants,  idiots,  and  possibly  certain  of  the  heathen  will  be  finally 
and  eternally  saved  unconditionally.  Christ  "gave  himself  a 
ransom  for  all."     Therefore,  salvation  is  possible  for  all. 

We  turn  now  to  the  direct  proof  of  the  proposition  assumed, 
which  is  that  the  atonement  by  Jesus  Christ  is  universal.  The 
ransom  price  paid  down  by  our  Lord  was  for  all  mankind. 
"For  God  sent  not  the  Son  into  the  world  to  judge  the  world ; 
but  that  the  world  should  be  saved  through  him"  (John  3 :  17). 
"And  know  that  this  is  indeed  the  Saviour  of  the  world."  "Be- 
hold, the  Lamb  of  God,  which  taketh  away  the  sin  of  the  world" 
(John  1:29).     "Yea  and  the  bread  which  I  will  give  is  my 


THE  ATONEMENT  145 

flesh,  for  the  life  of  the  world"  (John  6:51).  By  the  term 
"world,"  as  contained  in  these  passages,  is  meant  nothing  more 
nor  nothing  less  than  the  whole  world  of  mankind.  Salvation 
is  for  all. 

Now,  take  a  few  texts  where  the  terms  "all"  and  "every" 
occur.  "For  the  love  of  Christ  constraineth  us ;  because  we  thus 
judge,  that  one  died  for  all,  therefore  all  died"  (II.  Cor.  5 :  14). 
"That  by  the  grace  of  God  he  should  taste  death  for  every  man" 
(Heb.  2:9).  "Who  is  the  Saviour  of  all  men,  specially  of  them 
that  believe"  (I.  Tim.  4: 10).  "Who  gave  himself  a  ransom  for 
all;  the  testimony  to  be  borne  in  its  own  times"  (I.  Tim.  2:6). 
If  Christ  did  not  die  for  all,  why  did  the  sacred  writers  use  such 
terms  and  in  such  connections  as  naturally  and  necessarily  imply 
all  ?  The  price  of  one  soul  was  the  price  of  all  souls.  The  law 
was  violated,  and  what  would  satisfy  its  claims  for  one  soul 
would  satisfy  for  all  souls.  It  was  not  so  much  the  amount  of 
suffering  the  law  demanded  as  the  merit  of  the  sufferer. 

We  will  next  introduce  a  few  texts  which  contain  the  extent, 
offers,  and  invitations  of  the  gospel.  "Go  ye  therefore,  and 
make  disciples  of  all  the  nations"  (Matt.  28 :  19).  "Go  ye  into 
all  the  world,  and  preach  the  gospel  to  the  whole  creation" 
(Mark  16: 15).  The  gospel  as  expressed  in  the  Scriptures  is, 
"Good  tidings  of  great  joy  .  .  .  to  all  the  people."  If 
salvation  is  not  for  all,  in  what  sense  is  the  gospel  "good  tidings 
.  .  .  to  all  the  people"?  The  invitations  of  the  gospel  are 
as  extensive  as  the  race  of  man.  "Look  unto  me,  and  be  ye 
saved,  all  the  ends  of  the  earth"  (Isa.  45 :  22).  "Ho,  every  one 
that  thirsteth,  come  ye  to  the  waters"  (Isa.  55:1).  "Jesus 
stood  and  cried,  saying,  If  any  man  thirst,  let  him  come  unto 
me,  and  drink"  (John  7:  37).  "And  the  Spirit  and  the  bride 
say.  Come.  And  he  that  heareth,  let  him  say,  Come.  And  he 
that  is  athirst,  let  him  come:    he  that  will,  let  him  take  the 

10 


146  CHRISTIAN  THEOLOGY 

water  of  life  freely"  (Rev.  22 :  IT).  If  salvation  is  not  for  all, 
why  are  all  invited?  Would  a  just,  holy,  and  loving  Father 
invite  all  to  come  and  be  saved  when  he  had  made  provision 
for  only  a  part  of  them  ? 

That  Christ  died  for  all  is  evident,  because  all  are  required 
to  repent,  believe,  and  obey  the  gospel.  (Mark  16;  16;  John 
3 :  18 ;  6:29;  8 :  24.)  Christ  died  for  all,  because  those  that 
perish  are  directly  charged  with  their  own  destruction,  as  the 
result  of  their  rejection  of  the  offers  of  salvation.  (Matt.  23: 
37;  Luke  7:  30;  Acts  13:  46.) 

In  conclusion  as  to  this  great  and  fundamental  doctrine  of 
Christianity,  we  hold  that  it  is  in  perfect  harmony  with  the 
highest  order  of  right  reason.  All  nations  and  peoples  admit 
the  existence  of  moral  wrong.  All  agree  that  the  wrongdoer 
should  be  punished.  All  agree  that  a  wise  and  just  sovereign 
must  maintain  the  honor,  purity,  and  dignity  of  his  law.  Now, 
as  the  whole  race  was  involved  in  moral  guilt,  and  utterly  un- 
able to  meet  the  claims  of  the  law,  one  of  two  things  must  occur ; 
either  the  whole  race  must  perish  eternally,  or  there  must  be  a 
divine  interposition.  The  wrath  of  heaven  must  be  appeased, 
and  the  dignity  of  the  law  must  be  maintained,  or  the  moral 
government  of  God  must  fall.  Xow  suppose  that  a  being  of 
spotless  purity  and  infinite  merit  should  voluntarily  consent  to 
give  his  life  for  a  lost  race,  is  there  anything  unreasonable  in 
that  ?  Such  an  exhibition  of  love  might  well  astonish  and  over- 
whelm us;  but  is  it  not  at  least  supposable  that  an  infinitely 
wise  and  holy  being  could  love  more  and  do  more  than  frail, 
erring  man  ?  Even  Caiaphas,  a  wicked  and  worthless  high 
priest,  was  led  to  say  that  it  was  "expedient  .  .  .  that  one 
man  should  die  for  the  people,  and  that  the  whole  nation  perish 
not"  (John  11:50).  This  saying  was  proverbial  among  the 
Jews.  Words  of  similar  import  were  used  by  the  prince  of  all 
the  Koman  poets.     They  were  put  into  the  mouth  of  Neptune, 


TEE  ATONEMENT  147 

when  promising  Venus  that  a  certain  fleet  should  be  saved  ex- 
cept one,  whose  death  he  speaks  of  in  these  words, 
"One  life  shall  fall,  that  many  shall  be  saved." 

In  the  doctrine  of  vicarious  atonement,  we  have  one  to  suffer 
and  many  to  be  saved.  Every  lawgiver  has  a  moral  right  to 
exercise  pardoning  power,  whenever  it  can  be  done  without  con- 
flicting with  the  best  interests  of  his  government.  This,  then, 
is  the  case:  The  whole  race  of  mankind  was  lost,  and  God, 
through  the  impulse  of  his  eternal  love,  gave  his  only  begotten 
Son  to  die  for  the  world.  In  the  death  of  this  Son  satisfaction 
was  rendered  to  the  divine  law,  so  that  God,  without  infringing 
upon  the  justice  and  integrity  of  his  moral  government,  can 
forgive  the  guilty.  Men  do  sometimes  forgive  for  the  sake  of 
others.  Human  governments  remit  penalty  through  the  inter- 
cessions of  men  of  merit.  If  the  Roman  Fabius,  when  con- 
demned to  death  by  the  dictator,  was  pardoned  because  the 
Roman  people  asked  that  he  might  find  mercy  for  their  sakes, 
may  not  a  holy,  just,  wise,  and  benevolent  God  forgive  sinners 
for  the  sake  of  a  beloved  Son, — especially  when  it  is  remem- 
bered that  that  well-beloved  Son  voluntarily  laid  down  his  own 
life  for  the  sake  of  others  ?  "But  he  was  wounded  for  our  trans- 
gressions, he  was  bruised  for  our  iniquities:  the  chastisement 
of  our  peace  was  upon  him ;  and  with  his  stripes  we  are  healed" 
(Isa.  53:5). 

The  hope  of  a  lost  world  centers  in  the  doctrine  of  atonement 
It  includes  satisfaction,  'propitiation,  reconciliation,  and  re- 
demption. It  provides  for  the  full  recovery  of  man  from  the 
guilt  and  consequences  of  sin,  whereas  death — eternal  death — 
stood  in  the  gateway,  from  which  there  was  no  human  possi- 
bility of  escape.  The  law  must  be  honored;  the  purity  and 
integrity  of  the  moral  government  must  be  maintained.  But 
how  ?  Man  could  not  do  it ;  angels  could  not  do  it.  God  only 
could  lift  the  dark  cloud.    What  a  display  of  justice  and  mercy! 


148  CHRISTIAN  THEOLOGY 

Who  can  comprehend  its  magnitude  ?  The  justice  of  God  de- 
manded a  sacrifice  greater  by  far  than  men  or  angels  could 
offer ;  mercy  came  forward  and  offered  just  such  sacrifice  as  his 
justice  required.  Herein  we  have  a  glimpse  of  God's  "won- 
derful method  of  magnifying  his  law,  and  making  it  honorable, 
and  of  saving  a  lost  world." 

Bishop  D.  Wilson  says:  "It  was  not  a  mere  rescue,  as  a 
slave  liberated  by  the  compassion  of  his  master;  nor  as  of  a 
debtor  set  free  at  his  earnest  entreaties  by  his  creditor  and  lord 
as  in  the  parable  of  the  ten  thousand  talents ;  nor  was  it  accom- 
plished by  the  exertion  of  force  only,  as  Abraham  delivered  Lot, 
and  David,  his  followers  from  the  Amalekites  at  Ziklag.  But  this 
deliverance  from  Satan's  dominion  is  a  redemption,  something 
purchased  each,  a  rescue  by  a  ransom  price  paid  down.  It  im- 
plies a  valuable  consideration,  as  it  were,  first  given ;  a  full  dis- 
charge of  all  that  was  due  to  the  law,  righteousness,  and  truth 
of  God  by  a  substitute  or  surety,  a  daysman  coming  between  the 
offended  Majesty  of  heaven  and  us,  and  making  a  perfect  satis- 
faction to  divine  justice  on  our  behalf.  'Christ'  hath  in  this 
manner,  and  in  no  other,  'redeemed  us  from  the  curse  of  the 
law,  having  become  a  curse  for  us.'  " 


CHAPTER  XVI. 

REPENTANCE. 

The  doctrine  of  repentance  is  a  fundamental  doctrine  of 
Christianity,  and  should  be  carefully  studied  in  the  light  of 
God's  Word.  An  error  on  this  doctrine  may  lead  to  many  other 
errors  in  Christian  experience.  By  searching  the  Scriptures 
it  will  be  seen  that  great  prominence  is  given  to  this  doctrine, 
both  in  the  Old  and  the  'New  Testaments. 

1.  "The  Greek  word  /lerdvoia  (repentance)  properly  de- 
notes the  soul  recollecting  its  own  actions,  and  that  in  such  a 
manner  as  to  produce  sorrow  in  the  review  and  a  desire  of 
amendment.  It  is  strictly  a  change  of  mind,  and  includes  the 
whole  of  that  alteration  with  respect  to  views,  disposition,  and 
conduct  which  is  eilected  by  the  power  of  the  gospel." 

Mr.  Watson  defines  repentance  to  be  "a  godly  sorrow  wrought 
in  the  heart  of  a  sinful  person,  from  a  sense  of  his  sin,  as  offen- 
sive to  God,  and  defiling  and  endangering  to  his  own  soul,  and 
from  an  apprehension  of  the  mercy  of  God  in  Christ,  he,  with 
grief  and  hatred  of  all  his  known  sins,  turns  from  them  to  God 
as  his  Saviour  and  Lord."  Dr.  Hodge  defines  repentance  thus : 
"1.  The  grounds  of  true  evangelical  repentance  rest  upon  (a) 
a  true  sense  of  the  guilt,  pollution,  and  power  of  our  own  sinful- 
ness and  our  own  sinful  deeds ;  and  (&)  a  true  apprehension  of 
the  mercy  of  God  in  Christ.  2.  The  essence  of  repentance  con- 
sists in  true  hatred  of  sin  and  sorrow  for  our  own  sin ;  (a)  in 
an  actual  turning  from  them  all  to  God;  (h)  in  a  sincere  pur- 
pose and  practical  endeavor  to  walk  with  God  in  the  way  of  his 
commandments." 

These  definitions  substantially  agree  with  each  other,  and  are 

140 


150  CHRISTIAN  THEOLOGY 

in  harmony  with  the  plain  teachings  of  the  Scriptures.  The 
pride  of  the  human  heart  stands  opposed  to  contrition,  or  sorrow 
for  sin.  If  men  knew  more  about  the  exceeding  sinfulness  of 
sin,  and  how  utterly  opposed  it  is  to  the  holiness  of  God,  they 
^ould  see  abundant  grounds  for  contrition.  Or,  if  they  would 
consider  what  it  cost  to  atone  for  it,  they  would  see  a  reason  for 
heart  sorrow.  No  less  a  sacrifice  than  the  suffering  and  death 
of  the  only  begotten  Son  of  God  could  render  satisfaction  to 
divine  justice.  Dr.  Clarke  says,  "Sin  must  be  an  indescribable 
evil  to  require  no  less  a  sacrifice  to  atone  for  it." 

Repentance  may  be  partial,  relating  mainly  to  ourselves,  as 
when  one  is  grieved  for  wrongs  committed  which  bring  hurt  or 
disgrace  to  himself.  A  criminal  repents  of  his  having  done 
wrong  because  it  brings  punishment.  He  does  not  abhor  sin  in 
his  heart,  nor  is  he  grieved  because  he  has  sinned  against  God. 
'  In  evangelical  repentance  there  are  two  leading  elements. 
These  are  contrition  and  reformation.  By  contrition,  in  a  re- 
ligious sense,  we  understand  deep  sorrow  for  sin.  This  sorrow 
must  of  necessity  be  preceded  by  a  knowledge  of  sin,  or  contri- 
tion— a  deep  consciousness  of  our  guilt  and  lost  condition.  Con- 
viction is  sometimes  taken  for  repentance,  but  in  strictness  it 
is  no  part  of  repentance.  Conviction  may  be  real  without  re- 
pentance ;  but  no  repentance  can  be  real  that  is  not  preceded  by 
conviction. 

To  convict  is  to  prove  or  find  one  guilty.  By  conviction, 
therefore,  we  are  to  understand  the  act  of  convincing  of  guilt. 
This  is  God's  work,  M'hich  he  accomplishes  by  the  agency  of  the 
Holy  Spirit.  The  Spirit  is  sent  to  convince  men  of  sin.  So 
our  Lord  taught.  "And  he,  when  he  [the  Holy  Ghost]  is  come, 
will  convict  the  world  in  respect  of  sin,  and  of  righteousness, 
and  of  judgement"  (John  16:8). 

Evangelical  repentance  is  a  deep,  heartfelt  sorrow  for  sin, 
while  conviction  is  a  consciousness  of  guilt.     No  man  ia  ex- 


REPENTANCE  151 

pected  or  required  to  convict  himself,  but  all  men  are  required 
to  repent.  ''Repentance  toward  God"  and  "repentance  unto 
life"  imply  both  a  consciousness  of  guilt  and  a  sorrow  for  sin. 

Dr.  Mason  says,  "Repentance  begins  in  the  humiliation  of 
the  heart  and  ends  in  the  reformation  of  life."  A  soul  conscious 
of  its  guilt  and  pollution  cannot  but  feel  humiliated.  Dr 
Nevins  says,  "Real  repentance  consists  in  the  heart's  being 
broken  for  sin  and  fro7ti  sin."  A  heart  broken  for  sin  means  a 
genuine  repentance,  while  a  heart  broken  from  sin  means  a 
genuine  reformation.  But  some  men  "appear  to  repent  who  are 
like  sailors,  who  throw  their  goods  overboard  in  a  storm  and 
wish  for  them  again  in  a  calm." 

2.  Repentance  reasonable.  To  sin  against  a  being  of  abso- 
lute holiness  and  infinite  goodness  and  love  is  a  crime  of  fearful 
magnitude.  This  w^e  have  done  repeatedly  and  knowingly. 
God,  by  his  Spirit,  convinces  of  sin,  of  our  wrong-doing,  and 
calls  upon  us  to  repent,  that  he  may  pardon  us.  This  is  no  more 
than  we  demand  of  those  who  have  wronged  us.  Has  not  God  a 
far  greater  right  to  demand  repentance  of  us  than  we  have  of 
our  fellows  ? 

3.  Steps  to  evangelical  repentance.  God  is  the  author  as 
well  as  the  object  of  repentance.  He  does  not  repent  for  us,  but 
he  giveth  repentance,  (Acts  5:  31.)  God  gives  the  means  of 
repentance,  for  "every  good  gift  is  from  above,  and  cometh  from 
the  Father  of  lights."  All  the  means  placed  within  our  reach, 
to  assist  us  to  repentance,  are  from  God.  If  he  did  not  help  us, 
we  could  not,  and  would  not  repent.  But  the  act  of  contrition 
is  our  own. 

One  step  toward  repentance  is  serious  reflection  on  the  good- 
ness of  God.  The  precise  order  in  which  the  steps  leading  to 
repentance  may  occur  differs  in  different  persons.  What  we 
name  first  may  be  first  with  some  and  last  with  others.  The 
order  of  words  is  not  always  the  order  of  things.    But  whether 


152  CHRISTIAN  THEOLOGY 

it  comes  first  or  last,  serious  reflection  on  the  goodness  of  God  is 
an  important  step  toward  repentance.  No  man,  however  hard- 
ened in  sin,  can  seriously  reflect  on  the  goodness  of  God  and 
not  be  more  or  less  moved.  Who,  in  looking  over  his  past  life, 
and  remembering  that,  notwithstanding  all  his  sinful  ways  and 
thoughts,  goodness  and  mercy  have  followed  him  all  his  days, 
will  not  feel  somewhat  moved  ?  One  of  Paul's  most  pow- 
erful appeals  to  the  unregenerated  was  based  on  the  goodness 
of  God.  "Or  despisest  thou  the  riches  of  his  goodness  and  for- 
bearance and  longsuffering,  not  knowing  that  the  goodness  of 
God  leadeth  thee  to  repentance  ?"  (Rom.  2:4,  5.)  They  would 
not  acknowledge  that  the  goodness  of  God,  manifested  in  a  thou- 
sand ways,  should  lead  them  to  repentance.  They  did  not  realize 
that  this  very  goodness  and  this  very  forbearance  were  designed 
to  accomplish  this  end.  It  was  a  maxim  among  the  Jews 
themselves  that  "the  holy,  blessed  God  delays  his  anger  against 
the  wicked,  to  the  end  that  they  may  repent  and  be  converted." 
But  for  the  goodness  and  forbearance  of  God,  no  man  would 
have  time  to  repent.  Justice  would  cut  him  down  in  a  moment. 
When  Moses  went  up  into  Mount  Sinai,  "the  Lord  passed  by 
before  him,  and  proclaimed,  The  Lord,  the  Lord,  a  God  full  of 
compassion  and  gracious,  slow  to  anger,  and  plenteous  in  mercy 
and  truth"  (Ex.  34:6).  The  patience,  goodness,  and  long- 
suffering  of  God  ought  to  lead  men  to  repentance. 

Another  important  step  leading  to  repentance  is  proper  con- 
sideration. God  complains  of  Israel  because  they  would  not 
consider.  (Isa.  1:3.)  This  consideration  should  be  personal 
and  deep.  What  is  my  origin  and  destiny  ?  To  whom  and  for 
what  am  I  responsible  ?  Has  God  any  just  claims  on  me  ?  Is 
the  life  I  am  living  such  as  an  intelligent  being  ought  to  live  ? 
Does  God  see  and  know  my  ways  ?  Thoughtlessness  has  char- 
acterized the  people  of  every  age.  Moses  complains  of  this  in 
his  day.    "Oh,  that  they  were  wise,  that  they  understood  this. 


REPENTANCE  153 

that  they  would  consider  their  latter  end"  (Deut.  32:29). 
"Now  therefore  thus  saith  the  Lord  of  hosts:  Consider  your 
ways"  (Hag.  1:5).  Any  man  who  will  properly  consider  his 
ways  and  reflect  upon  the  goodness  and  long-suffering  of  God, 
and  the  final  consequences  of  a  sinful  life,  will  surely  repent 
and  turn  to  God. 

The  means  employed  to  bring  mankind  to  repentance  are 
abundant.  These  are  the  words  of  God,  the  living  ministry, 
the  Holy  Spirit,  the  church,  and  the  operations  of  divine  Provi- 
dence. A  thousand  instrumentalities  are  continually  at  work 
to  bring  mankind  to  God. 

4.  True  repentance  leads  to  reformation.  Some  treat  re- 
pentance and  reformation  as  synonymous,  but  they  are  not. 
Conviction  precedes  contrition,  and  reformation  follows. 
"Godly  sorrow  worketh  repentance  to  salvation."  Repentance 
is  never  complete  until  it  produces  a  thorough  reformation  of 
heart  and  life.  In  evangelical  repentance  three  things  are  in- 
cluded:  ( 1 )  Conviction ;  (2)  contrition;  and  (3)  reformation. 
However  closely  they  may  be  allied  to  each  other,  we  must  not 
confound  them,  for  they  do  not  mutually  imply  each  other.  As 
there  may  be  conviction  without  contrition,  so  there  may  be 
a  reformation  of  life  without  contrition,  or  godly  sorrow  for  sin. 
We  cannot  be  too  careful  in  forming  correct  ideas  of  genuine 
Bible  repentance.  In  Ps.  34 :  18,  we  read,  "The  Lord  is  nigh 
unto  them  that  are  of  a  broken  heart,  and  saveth  such  as  be  of 
a  contrite  spirit."  Again,  in  Ps.  51 :  17,  we  read,  "The  sacri- 
fices of  God  are  a  broken  spirit,  a  broken  and  a  contrite  heart, 
O  God,  thou  wilt  not  despise."  "The  broken  heart  and  contrite 
spirit  are  two  essential  characteristics  of  true  repentance." 
Without  these  no  repentance  is  genuine.  There  is  no  substitute 
for  them.  There  must  be  contrition — deep  heart  sorrow  before 
God.  Albert  Barnes  says:  "A  bruised  reed  is  an  expressive 
emblem  of  the  soul,  broken  and  contrite  on  account  of  sin,  weep- 


154  CHRISTIAN  THEOLOGY 

ing  and  mourning  for  transgression.  Christ  will  not  break  it; 
that  is,  he  will  not  be  haughty,  unforgiving,  and  cruel ,  he  will 
heal  it,  pardon  it,  and  give  it  strength." 

5.  Necessity  of  repentance.  Whence  the  necessity?  (1) 
This  necessity  arises  from  the  indescribable  evil  of  sin.  Sin  sep- 
arates from  God,  brings  us  under  condemnation,  and  leads  to 
endless  misery.  (2)  Nothing  but  repentance  will  prepare  the 
soul  for  the  reception  of  pardon.  (3)  God  commands  it.  God 
asks  nothing  that  is  unreasonable,  and  nothing  but  what  is  ab- 
solutely necessary.  We  will  do  well  to  obey  what  God  com- 
niands.  "Say  unto  the  house  of  Israel,  Thus  saith  the  Lord  God ; 
repent,  and  turn  yourselves  from  your  idols"  (Ezek.  14:6). 
^'Repent  ye,  and  believe  the  gospel"  (Mark  1 :  15).  "And  they 
went  out,  and  preached  that  men  should  repent"  (Mark  6:  12). 
"Except  ye  repent,  ye  shall  all  likewise  perish"  (Luke  13:  3). 
"Repent  ye  therefore  and  be  converted"  (Acts  17:  30).  Thus 
we  see  that  God,  who  is  just,  wise,  and  good,  commands  us  to 
repent.  He  knows  what  is  for  our  highest  good  in  time  and 
eternity.  If  men  had  not  sinned,  there  would  be  no  need  of  re- 
pentance. 

True  repentance  includes  many  things,  not  as  parts  of  con- 
trition, but  as  leading  to  it  and  resulting  from  it.  (1)  Prayer. 
The  language  of  every  true  penitent  is,  "God  be  merciful  to  me 
a  sinner."  This  is  the  utterance  of  every  contrite  soul.  He  is 
deeply  conscious  of  his  guilt,  and  hence,  also,  his  need  of  the 
mercy  of  God.  His  very  soul  prays.  (2)  Confession.  "1  said, 
I  will  confess  my  transgressions"  (Ps.  32:  5).  "If  we  confess 
our  sins,  he  is  faithful  and  righteous  to  forgive  us  our  sins,  and 
to  cleanse  us  from  all  unrighteousness"  (I.  John  1:9).  Confes- 
sion of  sins  before  God  is  of  the  nature  of  a  solemn  oath,  and 
should  never  be  used  unless  it  is  accompanied  with  a  fixed  deter- 
mination to  forsake  sin.  (3)  Faith.  "For  he  that  cometh  to 
God  must  believe  that  he  is,  and  that  he  is  a  rewarder  of  them 


REPENTANCE  155 

that  seek  after  him"  (Heb.  11 :  6).  In  the  same  connection,  the 
apostle  says,  "But  without  faith  it  is  impossible  to  please  God." 
It  is  not  claimed  in  this  that  justifying  faith  is  essential  to  re- 
pentance, but  a  degree  of  faith  is  necessary  in  order  to  take  the 
first  step,  for  "without  faith  it  is  impossible  to  please  God." 
True  contrition  is  coming  to  God.  "And  he  that  cometh  to  God 
must  believe  that  he  is,"  etc.  All,  therefore,  who  do  not  believe 
that  God  is,  and  that  he  wiU  reward  those  that  seek  him,  wiU 
never  come  to  him. 

The  blessings  resulting  from  evangelical  repentance  are 
pardon,  peace,  and  everlasting  life.  Of  these  things  it  would 
not  be  proper  to  speak  in  this  connection,  as  they  belong  to  other 
doctrinal  points.  The  doctrine  of  the  gospel  of  Jesus  Christ  is 
one  complete  system.  Each  point  of  doctrine  is  complete  in 
itself,  and  yet  closely  allied  to  other  parts — a  complete  chain 
of  perfect  links,  welded  into  each  other,  fastened  to  the  throne 
of  God,  and  let  down  to  earth — a  system  of  ethics  which  has 
no  equal.  Taylor  says,  "The  completeness  and  consistency  of 
its  morality  is  the  peculiar  praise  of  the  ethics  which  the  Bible 
has  taught."  What  if  the  whole  world  would  adopt  and  prac- 
tically carry  out  the  ethics  taught  in  the  Holy  Scriptures — 
would  not  that  be  Eden  regained  ? 


CHAPTER  XVII. 

FAITH. 

"And  without  faith  it  is  impossible  to  be  well-pleasing  unto 
him"  (Heb.  11 :  6).  "Whatsoever  is  not  of  faith  is  sin."  Any 
and  every  service  we  undertake  to  render  to  God,  or  perform  in 
his  name,  without  faith,  is  wrong.  Whatever  approaches  a 
doubt  in  the  veracity  of  God  is,  and  of  necessity  must  be,  exceed- 
ingly offensive  to  him.  God  has  sworn  by  himself  and  cannot 
lie.  Heaven  and  earth  may  pass  away,  but  his  Word  can  never 
fail.  Great  care  should  be  taken  in  the  study  of  this  doctrine, 
so  that  it  may  be  properly  understood.  There  is  a  very  close 
connection  between  repentance,  faith,  justification,  regenera- 
tion, and  adoption.  The  one  cannot  occur  without  the  other,  and 
yet  neither  is  the  other.  They  are  distinct  in  their  nature,  but 
not  separate.  In  this  work,  from  beginning  to  end,  the  Holy 
Spirit  is  the  active  agent. 

1.  What  is  faith  ?  A  simple  and  correct  definition  is  credit 
given  to  the  truth,  or  a  full  assent  of  the  mind  given  to  a  declara- 
tion or  promise,  on  the  authority  of  the  person  who  makes  it. 
With  this  definition  accord  the  words  of  Paul,  Heb.  11:1, 
"Now  faith  is  the  assurance  of  things  hoped  for,  the  proving  of 
things  not  seen."  Faith,  then,  is  the  full  credit  of  the  mind 
given  to  the  truth  relating  to  the  things  not  seen.  Herein  it 
is  distinguished  from  sight.  It  is  the  assurance  of  things  hoped 
for,  and  the  proving  of  things  not  seen.  In  this  sense  believers 
are  said  to  "walk  by  faith,  not  by  sight." 

To  illustrate  further  the  foregoing  definition  we  may  add  that 

"faith  in  God  is  the  belief  of  all  his  declarations"  concerning 

.the  past,  present,  and  future.     "Faith  in  Jesus  Christ  is  an  ex- 

156 


FAITH  157 

elusive  reliance  on  him  for  salvation,  founded  on  the  belief  of 
those  declarations  of  Scripture  which  respect  the  person,  offices, 
and  promises  of  Christ  as  the  Saviour  of  sinners."  We  must 
always  note  the  difference  between  a  mere  belief  and  saving 
faith.  This  is  well  illustrated  in  the  case  of  Simon  the  sorcerer 
and  the  man  of  Ethiopia.  (Acts  8.)  Simon  believed  the 
preaching  of  Philip  "concerning  the  kingdom  of  God,  and  the 
name  of  Jesus  Christ,"  and  was  baptized  in  his  name,  but  he 
was  not  saved.  The  man  of  Ethiopia  believed  the  preaching  of 
Philip  concerning  the  name  of  Jesus  Christ,  was  baptized  in 
his  name,  and  was  saved.  Simon  believed  that  Jesus  Christ, 
whom  Philip  preached,  was  the  true  Messiah,  just  as  thousands 
of  the  unsaved  believe  this  day,  but  he  did  not  trust  in  him  as 
his  own  personal  Saviour.  The  man  of  Ethiopia  believed  all 
that  Simon  did,  and  more.  "He  believed  with  all  his  heart," 
trusted  in  Jesus  Christ  as  a  personal  Saviour,  and  was  saved. 
Intellectually  a  man  may  believe  the  Bible  to  be  the  word  of 
God;  he  may  believe  every  fundamental  doctrine  proclaimed 
in  the  gospel,  but  in  the  matter  of  personal  salvation  the  heart 
is  directly  concerned.  "For  with  the  heart  man  believeth  unto 
righteousness"  (Eom.  10:10).  Intellectual  belief  does  not 
carry  with  it  the  idea  of  trust,  but  in  saving  faith  that  idea  is 
made  pre-eminent.  We  must,  therefore,  discriminate  between 
a  mere  intellectual  belief  and  saving  faith. 

2.  7s  faith  the  gift  of  God,  or  is  it  an  act  of  the  creature? 
If  we  were  required  to  give  a  direct  and  unqualified  answer  to 
these  questions,  we  would  say,  it  is  neither,  but  in  a  qualified 
sense  we  would  say  it  is  both.  It  will  therefore  be  necessary  to 
consider  in  what  sense  it  is  the  gift  of  God,  and  in  what  sense 
it  is  the  act  of  the  creature. 

"Every  good  gift  and  every  perfect  boon  is  from  above,  com- 
ing down  from  the  Father  of  lights"  (Jas.  1: 17).  Whatever 
IS  good,  pure,  or  excellent,  either  in  temporal  or  spiritual  things, 


168  CHRISTIAN  THEOLOGY 

is  from  God.  He  is  the  source  of  all  good.  Whatever,  there- 
fore, there  is  in  man,  or  about  him  that  is  good,  pure,  and  excel- 
lent is  from  God.  There  is  no  natural  goodness  or  purity  in 
man.  He  is  naturally  inclined  to  evil,  and  that  continually. 
Without  some  divine  assistance  he  never  could,  nor  never  would 
come  to  God.  In  the  wise  and  merciful  provisions  in  the  great 
and  blessed  plan  of  human  redemption,  God,  in  many  ways,  can 
assist  a  soul  in  being  saved,  and  yet  not  so  as  to  interfere  with 
man  as  a  free  moral  agent.  "And  I,  if  I  be  lifted  up  from  the 
earth,  will  draw  all  men  unto  myself  (John  12:32).  This 
does  not  mean  that  all  men  will  be  forced  to  Christ,  but  that  the 
preaching  of  the  gospel  and  the  influence  of  his  Spirit  would 
illuminate  and  attract.  God  draws,  but  the  coming  belongs  to 
man. 

We  have  power  to  walk ;  that  power  is  the  gift  of  God.  We 
have  power  to  see ;  that  is  also  the  gift  of  God.  But  God  does 
not  walk  for  us,  nor  see  for  us.  We  may  refuse  to  walk,  or  we 
may  close  our  eyes.  God  gives  us  the  power  to  believe,  but  the 
act  of  believing  is  our  own.  He  has  given  us  all  the  necessary 
facts  upon  which  to  predicate  belief.  The  heavens  over  us  de- 
clare his  wisdom  and  power ;  his  written  Word  unfolds  and  ex- 
plains the  plan  of  human  redemption  ;  and  the  Holy  Spirit  evi- 
dences to  our  own  consciousness  that  his  Word  is  true.  If,  there- 
fore, by  the  aid  of  the  Holy  Spirit  vouchsafed  unto  us,  we 
exercise  the  ability  which  God  has  given  us,  and  use  the  means 
which  he  has  placed  before  us  and  in  our  reach,  we  may,  and 
can  believe  to  the  saving  of  our  souls. 

Dr.  Pope  defines  saving  faith  to  be  "that  act  or  habit  of  the 
penitent  by  which,  under  the  influence  of  the  divine  grace,  he 
puts  his  trust  in  Christ  as  the  only  and  sufficient  Saviour.  .  .  . 
Saving  faith  is  exercised  under  the  influence  of  that  general  pre- 
venient  grace  without  which  man  can  do  nothing  good." 

There  must  be  co-operation.    While  God,  by  his  Spirit,  work- 


FAITH  169 

eth  in  us,  we  must  work  with  him.  While  the  influence  of  that 
prevenient  grace  will  help  us  in  the  exercise  of  saving  faith,  it 
will  not,  and  cannot  trust  for  us.  The  teaching  of  God's  Word, 
from  first  to  last,  holds  man  responsible  for  the  exercise  of  faith. 
''We  should  act  with  as  much  energy  as  those  who  expect  every- 
thing from  themselves ;  and  we  should  pray  with  as  much  ear- 
nestness as  those  who  expect  everything  from  God." 

"So  belief  cometh  of  hearing,  and  hearing  by  the  word  of 
Christ"  (Kom.  10;  17).  The  hearing  of  the  Word  is  the  ordi- 
nary means  of  salvation.  Faith  in  the  Lord  Jesus  Christ  comes 
from  hearing  his  Word  declared.  But  "how  shall  they  believe 
in  him,  of  whom  they  have  not  heard  ?"  Men  are  required  to 
believe  when  the  proper  evidence  is  laid  before  them.  There  is 
God's  work  and  man's  work.  God  furnishes  the  means,  and  man 
is  to  use  them.  Jesus  told  the  blind  man  to  "go,  and  wash  in  the 
pool  of  Siloam."  "He  went,  .  .  .  and  washed,  and  came 
seeing"  ( John  9:7).  The  power  to  go  to  Siloam,  and  the  restor- 
ing of  his  sight,  was  from  God ;  but  the  act  of  going  and  of 
washing  and  of  returning  was  his  own. 

Because  the  act  of  believing  belongs  to  the  creature,  we  are 
not  thence  to  conclude  that  the  believer  merits  anything  by  that 
act.  God  has  made  faith  the  condition  of  salvation,  no  more 
and  no  less.  All  the  merit  of  our  salvation  is  in  Jesus  Christ. 
Faith  alone  saves,  but  not  a  faith  that  is  alone. 

It  is  well  to  understand  that  there  is  a  vast  difference  between 
belief  and  trust,  or  saving  faith.  Trust  includes  belief,  but  be- 
lief does  not  necessarily  include  trust.  Intellectually  we  may 
believe  that  the  Bible  is  the  word  of  God ;  we  may  believe  every 
fundamental  doctrine  taught  in  the  Word  of  God,  but  that  belief 
will  not  procure  salvation.  James  tells  us  that  "the  devils  also 
believe,  and  tremble."  So  men  may  believe  that  Christianity 
is  of  God,  and  yet  never  be  saved. 

Gospel  faith,  then,  includes  both  belief  and  trust — an  assent 


160  CHRISTIAN  THEOLOGY 

of  the  mind  to  the  truth,  and  full  confidence  and  reliance  upon 
God  for  present  and  future  good.  It  must  be  sincere  and  unre- 
served. This,  then,  is  the  faith  that  justifies;  the  faith  by 
which  Christians  stand;  the  faith  by  which  they  walk;  and 
the  faith  by  which  they  live.  This  faith  asks  no  questions,  offers 
no  suggestions,  but  simply  takes  God  at  his  word,  and  presses 
forward. 

An  incident  in  the  life  of  Abraham  will  help  us  to  under- 
stand the  practical  result  of  trust.  God  promised  Abraham  a 
son,  and  in  that  son  the  nations  of  the  earth  were  to  be  blessed. 
When  that  son  was  about  thirty  years  of  age,  God  bade  Abraham 
go  to  a  certain  mountain  and  offer  him  (Isaac)  as  a  sacrifice. 
He  asked  no  questions,  but  immediately  made  the  necessary 
preparations  and  started.  It  was  three  days'  journey,  which 
gave  him  ample  time  for  reflection.  How  the  nations  of  the 
earth  were  to  be  blessed  in  his  son  that  he  was  to  offer  as  a  sac- 
rifice he  did  not  know,  but  that  was  not  his  part  of  the  contract. 
His  was  to  trust  and  obey,  and  if  faith  was  ever  crowned  ^vith 
victory  complete,  it  was  in  this  case.  Every  Christian  should 
read  and  carefully  study  the  eleventh  chapter  of  Hebrews. 

This  faith,  as  set  forth  in  the  Scriptures,  is  progressive,  as  is 
also  every  other  Christian  grace.  We  may  grow  in  knowledge, 
in  love,  in  peace,  in  hope,  in  joy,  and  in  faith.  "The  righteous 
shall  live  by  faith,"  and  "the  path  of  the  righteous  is  as  the  shin- 
ing light,  that  shineth  more  and  more  unto  the  perfect  day." 
"Your  faith  groweth  exceedingly"  (IT.  Thes.  1:3).  "Xot  glory- 
ing beyond  our  measure,  that  is,  in  other  men's  labours;  but 
having  hope  that,  as  your  faith  groweth,  we  shall  be  magnified 
in  you  according  to  our  province  unto  further  abundance"  (II. 
Cor.  10:  15).  Our  Lord  speaks  of  "little  faith"  (Matt.  6:  30), 
and  of  "great  faith"  (Matt.  8 :  10).  When  Paul  was  being  con- 
veyed to  Rome,  the  vessel  was  wrecked,  and  the  storm  had  con- 
tinued so  long  that  all  on  board  but  himself  had  given  np  for 


FAITH  161 

lost.  When  the  storm  was  most  violent,  Paul  prajed  and  re- 
ceived assurance  that  the  vessel  would  be  lost,  but  all  on  board 
would  be  saved.  He  went  to  the  master  and  crew  and  said, 
"Wherefore,  sirs,  be  of  good  cheer:  for  I  believe  God,  that  it 
shall  he  even  so  as  it  hath  been  spoken  unto  me"  (Acts  27:  25). 
There  was  not  the  shadow  of  a  doubt  in  his  mind.  All  the  prom- 
ises in  God's  Word  are  just  as  sure  as  that  one  upon  which  Paul 
leaned.  A  careful  study  of  God's  Word,  with  devout,  earnest 
prayer,  is  the  very  best  means  of  increasing  our  faith.  The 
history  of  God's  dealings  with  his  people  down  through  all  the 
ages;  the  thousand  and  one  of  his  promises,  resting  upon  his 
immutability  and  faithfulness,  furnish  a  basis  upon  which  we 
can  well  afford  to  rest  our  faith.  "The  Lord  is  not  slack  con- 
cerning his  promise"  (II.  Pet.  3:9). 


CHAPTER  XVIII. 

JUSTIFICATION. 

Justification  is  a  cardinal  doctrine  in  Christian  tTieology. 
All  evangelical  denominations  agree  on  this.  Martin  Luther 
styled  it  the  "article  of  a  standing  or  a  falling  church."  '*It 
spreads  its  vital  influence  through  the  whole  body  of  theology; 
runs  through  all  Christian  experience,  and  operates  in  every 
part  of  practical  godliness."  This  doctrine  relates  pre-emi- 
nently to  the  way,  and  the  only  way,  of  a  penitent  sinner's  ac- 
ceptance with  God.  It  is  one  link  in  the  chain  which  leads  to  a 
full  and  complete  reconciliation  to  God.  Drop  it  out,  and  the 
whole  system  of  Christianity  is  marred  and  incomplete.  Justi- 
fication, regeneration,  and  adoption  mutually  imply  each  other ; 
and  one  cannot  occur  without  the  others,  and  yet  neither  is  the 
other.     They  are  distinct,  but  not  separate  doctrines. 

Justification  is  a  forensic,  or  law  term,  and,  if  held  strictly 
to  that  sense,  it  does  not  meet  the  case  of  a  sinner  guilty  before 
God.  It  is  simply  a  judicial  act  signifying  that  the  person  is 
right  with  the  law.  It  has  no  reference  to  personal  righteous- 
ness nor  to  past  sins.  A  sinner  must  not  only  be  declared  justi- 
fied, that  is,  right  with  the  law,  but  he  must  be  made  righteous, 
so  as  to  conform  to  the  law.  In  a  theological  sense,  justification 
means  more  than  a  judicial  utterance,  declaring  a  person  right 
with  the  law ;  it  includes  the  "vital  fact  of  forgiveness."  God 
forgives  the  penitent  believer,  and  then  pronounces  him  right 
with  the  law.  As  a  forensic  term,  it  does  not  signify  to  make 
men  righteous,  but  free  from  punishment  according  to  law.  But 
as  all  are  guilty  before  God  and  under  condemnation,  there  is 
no  way  by  which  any  man  can  be  justified  save  on  the  grounds 

162 


JUSTIFICATION  163 

of  pardon.  To  justify  the  guilty  without  pardon,  in  a  theological 
sense,  implies  a  contradiction.  Hence,  justification,  in  an  evan- 
gelical sense,  has  been  defined  *'an  act  of  God's  free  grace  in. 
which  he  pardoneth  all  our  sins."  It  has  also  been  defined, 
"That  act  by  which  God  accepts  us  as  righteous,  through  the 
merits  of  Christ." 

In  a  sermon  delivered  by  Mr.  Bunting,  and  quoted  by  Mr. 
Watson  in  his  "Biblical  Dictionary,"  we  have  a  definition  of 
justification  which  more  fully  explains  our  view  of  this  great 
doctrine.  We  give  it  because  it  is  more  full  than  either  of  the 
former  definitions.  He  says:  "To  justify  a  sinner  is  to  ac- 
count and  consider  him  relatively  righteous ;  and  to  deal  with 
him  as  such,  notwithstanding  his  past  unrighteousness,  by  clear- 
ing, absolving,  discharging,  and  releasing  him  from  various 
penal  evils,  and  especially  from  the  wrath  of  God,  and  the 
liability  to  eternal  death,  which  by  that  past  unrighteousness  he 
had  deserved ;  and  by  accepting  him  as  if  just,  and  admitting 
him  to  the  state,  the  privileges,  and  the  rewards  of  righteous- 
ness." The  central  idea  of  Mr.  Bundy  is  the  pardon  of  sin 
through  the  merits  of  Christ. 

Justification  in  an  evangelical  sense  can  only  be  bestowed 
upon  sinners — those  who  are  adjudged  guilty  before  the  law. 
And  inasmuch  as  all  are  gone  out  of  the  way,  and  are  guilty 
before  God,  all  need  pardon,  or  justification. 

The  only  ground  upon  which  sinners  can  be  justified,  or  par- 
doned is  the  atonement.  The  claims  of  the  law  are  eternal.  The 
law  did  not,  and  could  not  contain  in  itself  any  provisions  for 
pardon.  The  law  said,  "The  soul  that  sinneth  it  shall  die."  The 
honor,  dignity,  and  purity  of  the  law  must  be  maintained,  or 
the  government  of  heaven  would  fail.  If,  therefore,  the  just 
claims  of  the  law  could  not  in  some  way  be  satisfied,  the  whole 
race  of  mankind  must  perish  eternally,  for  all  were  under  con- 
demnation.   By  the  sacrificial  offering  of  Jesus  Christ  satisfac- 


164  CHRISTIAN  THEOLOGY 

tion  was  rendered  to  the  law,  so  that  God  can  now  be  just  and 
justify,  or  grant  pardon  to  all  that  believe  in  Jesus. 

1.  Justijication  implies  the  forgiveness  of  sins.  As  sert  forth 
in  the  Holy  Scriptures,  it  is  bestowed  upon  none  but  the  guilty. 
If  any  can  be  found  who  have  never,  in  thought,  word,  or  deed, 
violated  the  law  of  God,  they  may  be  justified  by  the  law,  with- 
out the  atonement,  and  without  repentance,  faith,  or  pardon. 
But  the  Scriptures  include  all  under  sin ;  therefore,  all  need, 
and  must  have  the  benefits  of  the  atonement,  or  they  cannot  be 
justified. 

But  the  Scriptures  must  settle  this  question,  to  which  we  will 
now  appeal.  "Be  it  known  unto  you  therefore,  brethren,  that 
through  this  man  is  proclaimed  unto  you  remission  of  sins;  and 
by  him  every  one  that  believeth  is  justified  from  all  things,  from 
which  ye  could  not  be  justified  by  the  law  of  Moses"  (Acts  13 : 
38,  30).  ''Now  to  him  that  worketh,  the  reward  is  not  reckoned 
as  of  grace,  but  as  of  debt.  But  to  him  that  worketh  not,  but  be- 
lieveth on  him  that  justifieth  the  ungodly,  his  faith  is  reckoned 
for  righteousness"  (Rom.  4:4,  5).  "Whom  God  set  forth  to  he 
a  propitiation,  through  faith,  by  his  blood,  to  shew  his  right- 
eousness, because  of  the  passing  over  of  the  sins  done  aforetime, 
in  the  forbearance  of  God ;  for  the  shewing,  /  say,  of  his  right- 
eousness at  this  present  season :  that  he  might  himself  be  just, 
and  the  justifier  of  him  that  hath  faith  in  Jesus"  (Rom.  3 :  25, 
26). 

It  is  clearly  set  forth  in  these  texts  that  ''the  remission  of 
sins,"  "the  forgiveness  of  sins,"  and  "justification"  mean  sub- 
stantially the  same  thing.  This  is  the  uniform  doctrine  of  the 
Bible.  In  no  other  sense  could  God  justify  the  ungodly.  If 
justification  does  not  mean  pardon,  then  God  must  justify  the 
ungodly  in  their  ungodliness.  The  obvious  meaning  is,  that  God 
pardons  the  ungodly,  and  accepts  them  as  righteous  through  the 
merits  of  Christ.     In  a  purely  legal  sense,  pardon,  remission, 


JUSTIFICATION  165 

and  justification  do  not  mean  the  same  thing ;  but  in  an  evan- 
gelical sense,  as  applied  to  a  truly  penitent  sinner,  they  mean 
substantially  the  same  thing.  They  mutually  imply  each  other, 
for  neither  can  occur  without  the  other.  Dr.  Pope  states  it  thus : 
''Pardon  rests  upon  the  sinner,  and  is  expressed  as  the  free  be- 
stowment  of  grace — He  frankly  forgave.  Remission  refers  to 
the  guilt  or  debt  or  penalty  of  sin  not  exacted.  Justification  is 
the  regarding  that  forgiven  person,  whose  debt  is  remitted,  as 
being  also  in  the  position  of  a  righteous  person."  While  these 
fine  distinctions  are  allowable  in  the  discussion  of  the  doctrine 
of  justification,  yet  it  must  be  conceded  that  in  a  purely  evan- 
gelical sense  justification  and  forgiveness  mean  the  same  thing. 
Dr.  Miley  says:  ''The  interchanging  use  of  justification  and 
forgiveness  gives  to  the  former  the  meaning  of  the  latter.  Such 
use  is  too  clear  and  sure  to  admit  of  any  doubt.  'Be  it  known 
unto  you  therefore,  brethren,  that  through  this  man  is  pro- 
claimed unto  you  remission  of  sins ;  and  by  him  every  one  that 
believeth  is  justified  from  all  things,  from  which  ye  could  not 
be  justified  by  the  law  of  Moses'  (Acts  13 :  38,  39).  In  this  text 
the  word  'justified'  is,  in  meaning,  the  very  same  as  that  of  re- 
mission, which  it  follows  in  the  same  sentence."  Mr.  Otterbein 
says,  "Justification  and  the  pardon  of  sin  are  one  and  the  same 
gracious  gift."  Dr.  Watson  says,  ''They  mean  substantially  the 
same  thing." 

2.  Justification  by  faith  alone.  By  the  merciful  provisions 
in  the  wonderful  plan  of  human  redemption,  God  has  provided 
that  the  guilty  may  obtain  the  benefits  of  the  atonement  on  the 
condition  of  faith  in  the  Lord  Jesus  Christ.  This  is  God's 
method  of  magnifying  his  law  and  making  it  honorable,  and 
saving  a  lost  world. 

Before  adducing  the  scripture  proof  on  the  doctrine  of  justi- 
fication by  faith  alone,  it  may  be  well  to  remark  that,  while  re- 
pentance is  in  many  passages  associated  with  faith,  it  is  not 


16^  CHRISTIAN  THEOLOGY 

made  a  conditiou  of  justification.  Repentance  is  a  godly  sorrow 
for  sin,  and  simply  and  only  prepares  the  heart  to  trust  in  Christ 
for  salvation.  Xo  impenitent  sinner  can  trust  in  Christ.  In 
this  sense,  therefore,  repentance  is  a  prerequisite  to  the  exercise 
of  saving  faith,  but  not  a  condition  of  justification.  The  meri- 
torious cause  of  justification  is  the  sufferings  and  death  of  Jesus 
Christ.  The  preparatory  cause  is  repentance.  The  eflficient 
cause  is  the  Holy  Spirit,  and  the  conditional  cause  is  faith  in  the 
Lord  Jesus  Christ. 

We  will  now  introduce  a  few  plain  passages  on  the  doctrine  of 
justification  by  faith.  ''Being  therefore  justified  by  faith,  let 
us  have  peace  with  God  through  our  Lord  Jesus  Christ"  (Rom. 
5:1).  "So  that  the  law  has  been  our  tutor  to  bring  iis  unto 
Christ,  that  we  might  be  justified  by  faith"  (Gal.  3:24). 
**And  by  him  every  one  that  believeth  is  justified  from  all  things, 
from  which  ye  could  not  be  justified  by  the  law  of  Moses"  (Acts 
13:  39).  "For  the  shewing,  I  say,  of  his  righteousness  at  this 
present  season :  that  he  might  himself  be  just,  and  the  justifier 
of  him  that  hath  faith  in  Jesus"  (Rom.  3:  26).  "We  reckon 
therefore  that  a  man  is  justified  by  faith  apart  from  the  works 
of  the  law"  (Rom.  3:28). 

If  it  were  necessary,  many  other  texts,  equally  direct  on  this 
question,  might  be  given.  If  works  are  any  part  of  the  condi- 
tion of  justification,  the  apostle  would  have  named  them.  The 
uniform  teaching  in  the  gospel  is  justification  by  faith.  For  the 
benefit  of  any  who  may  still  be  in  doubt,  we  will  add  one  text 
more.  "Yet  knowing  that  a  man  is  not  justified  by  the  works  of 
the  law,  save  through  faith  in  Jesus  Christ,  even  we  believed  on 
Christ  Jesus,  that  we  might  be  justified  by  faith  in  Christ,  and 
not  by  the  works  of  the  law ;  because  by  the  works  of  the  law 
shall  no  flesh  be  justified"  (Gal.  2: 16).  ";N'either  the  works 
of  the  Jp-wiah  law,  nor  any  other  law.  could  justify  any  man ; 
and  if  justification  or  pardon  could  not  have  been  attained  in 


JUSTIFICATION  167 

some  other  way,  the  world  must  have  perished.  Justification  hj 
faith  in  Jesus  Christ  is  as  reasonable  as  it  is  scriptural  and  nec- 
essary." 

It  is  well  to  keep  in  mind  that  all  the  blessings  of  a  complete 
salvation  are  grounded  in  the  vicarious  sacrifice  of  Christ.  A 
penitent  sinner  justified  by  faith  in  the  atoning  merits  of  Christ 
is  reckoned  as  righteous  before  the  law.  His  sins  are  forgiven — 
remitted,  and  the  guilt  is  taken  away.  The  righteousness  reck- 
oned to  a  justified  person  is  not  the  imputed  righteousness  of 
Christ,  but  a  gracious  gift  from  God  on  account  of  the  perfect 
righteousness  of  Christ.  Christ  had  a  righteousness  which  was 
peculiar  to  itself.  It  was  absolute,  while  that  of  man  is  relative. 
The  transfer  of  Christ's  personal  righteousness  to  man  is  im- 
possible, and,  even  if  it  were  possible,  man  could  not  use  it.  Be- 
cause the  consequences  of  Christ's  active  and  passive  obedience 
are  reckoned  to  the  believer,  we  are  not  thence  to  conclude  that 
his  personal  righteousness  is  imputed. 

Justification  on  the  one  condition  of  faith  in  Jesus  Christ  as 
the  atoning  sacrifice  is  a  work  of  grace.  It  does  not  come  to  a 
penitent  believer  as  a  reward  of  merit,  but  as  a  free  and  gracious 
gift.  "Being  justified  freely  by  his  grace  through  the  redemp- 
tion that  is  in  Christ  Jesus"  (Rom.  3 :  24).  The  vicarious  sac- 
rifice of  Christ  was  the  price  paid  down  for  man's  redemption, 
so  that  God  can  now  be  just  and  pardon,  or  justify  any  and  all 
who  believe  in  Jesus  Christ.  "By  grace  are  ye  saved  through 
faith ;  and  that  not  of  yourselves :  it  [grace]  is  the  gift  of  God." 
"The  thought  of  this  grace  is  intensified  in  view  of  the  fact  that 
the  ground  of  its  exercise  is  a  provision  of  the  infinite  love  of 
God." 

The  fall  in  Adam  with  the  universal  depravity  of  man  pre- 
sents a  dark  and  gloomy  picture  to  review.  But  we  set  over 
against  it  a  picture  of  the  voluntary  and  meritorious  sacrifice 
of  Jesus  Christ  as  a  full  and  complete  remedy  for  all  the  evils 


168  CHRISTIAN  THEOLOGY 

resulting  from  the  fall.  "As  Moses  lifted  up  the  serpent  in 
the  wilderness,  even  so  must  the  Son  of  man  be  lifted  up ;  that 
whosoever  hclieveth  in  him  should  not  perish,  but  have  eternal 
life."  On  the  simple  condition  of  faith  in  Jesus  Christ  the  peni- 
tent sinner  passes  from  under  the  condemnation  of  the  law  to 
its  protection. 

Justification  is  a  real  work  performed,  and  is  instantaneous ; 
it  is  also  personal  and  direct.  To  justify  is  to  pardon ;  to  par- 
don is  to  acquit  and  release,  which  implies  a  decision — a  direct 
act.  It  is  not  an  act,  decision,  or  sentence  which  extends  through 
years,  but  it  is  instantaneous.  The  moment  a  true  penitent  be- 
lieves in  the  Lord  Jesus  Christ  he  is  justified — saved.  '^He 
that  believed  on  him  [Christ]  is  not  judged"  (John  3 :  IS). 
And  in  verse  36,  the  Lord  says,  "He  that  believeth  on  the  Son 
hath  eternal  life."    Xot  "shall  have,"  but  "hath  eternal  life." 

Justification  is  a  work  done  for  us ;  it  changes  our  state  in 
law  before  God  as  the  judge.  We  were  under  condemnation; 
pronounced  guilty  before  the  law.  Jesus  Christ  came  between 
us  and  the  law,  and  in  our  stead  met  and  satisfied  its  claim,  yet 
not  so  as  to  free  us  without  our  consent.  When,  therefore,  we 
believe  in  the  Lord  Jesus  Christ  with  all  our  heart,  Ave  fully  con- 
sent to  God's  plan  of  saving  the  soul.  "Because  if  thou  shalt 
confess  with  thy  mouth  Jesus  as  Lord,  and  shalt  believe  in  thy 
heart  that  God  raised  him  from  the  dead,  thou  shalt  be  saved: 
for  with  the  heart  man  believeth  unto  righteousness ;  and  with 
the  mouth  confession  is  made  unto  salvation"  (Rom.  10:  9,  10). 
The  whole  question  may  be  summed  up  thus :  "I  am  a  lost  sin- 
ner ;  Christ  died  and  rose  again  to  save  me ;  he  is  able  to  save 
me ;  he  is  willing  to  save  me  now ;  I  venture  upon  the  promise ; 
I  am  saved."  This  is  rest  for  sorrow,  and  life  for  death.  Justi- 
fied by  faith  in  the  only  begotten  and  well-beloved  Son  of  God. 

Oood  works.  While  faith  alone  justifies,  faith  alone  will  not 
preserve  the  soul  in  a  justified  state.     The  faith  that  justifies  is 


JUSTIFICATION  169 

a  living  faith,  and  will  prompt  in  the  soul  a  disposition  to  per- 
form good  deeds.  The  faith  by  which  a  Christian  lives  and 
walks  is  active,  and  neither  grows  nor  abides  if  not  accompanied 
bv  good  works.  It  will  not,  and  cannot  live  alone.  ''For  as 
the  body  apart  from  the  spirit  is  dead,  even  so  faith  apart  from 
works  is  dead"  ( Jas.  2 :  20).  In  Ps.  37 :  3,  we  read,  ''Trust  in 
the  Lord, and  do  good."  Our  Lord  not  only  taught  a  religion,  but 
demonstrated  it  in  his  life.  "He  .  .  .  went  about  doing  good" 
(Acts  10:  38).  "Shew  me  thy  faith  apart  from  thy  works,  and 
I  by  my  works  will  shew  thee  my  faith"  (Jas.  2:18).  In  verse 
22,  we  read,  "Thou  seest  that  faith  wrought  with  his  works, 
and  hy  worlds  was  faith  made  perfect." 

Dr.  Spencer  says:  "The  eye  alone  seeth  in  the  body,  yet  the 
eye  which  seeth  is  not  alone ;  the  forefinger  alone  pointeth,  yet 
that  finger  is  not  alone  on  the  hand ;  the  hammer  alone  striketh 
on  the  bell,  yet  the  hammer  that  striketh  is  not  in  the  bell  alone ; 
the  heat  alone  in  the  fire  burneth,  yet  that  heat  is  not  alone  with- 
out the  light ;  the  helm  alone  guideth  the  ship,  yet  the  helm 
is  not  without  the  tackling.  Thus,  though  faith  alone  doth  jus- 
tify, yet  that  faith  which  justlfieth  is  not  alone,  but  joined  with 
charity  and  good  works.  Though  good  works  are  not  the  cause 
why  God  crowneth  us,  yet  we  must  take  them  in  our  way  to 
heaven,  or  we  shall  never  come  there." 

There  was  a  marriage  in  Cana  of  Galilee,  and  the  Master 
was  present,  so  in  the  second  chapter  of  the  Epistle  of  James 
a  marriage  is  described,  and  the  parties  to  it  are  faith  and  works. 
They  were  coupled  by  infinite  wisdom ;  and  what  God  hath 
joined  together  no  man  has  a  right  to  separate.  They  live  to- 
gether, walk  together,  and  work  together  in  the  most  beautiful 
harmony  and  peace. 


CHAPTER  XIX. 

REGENERATION. 

TuK  term  "'regeneration"  is  from  the  Greek  word  iraXivyeveaia 
ixiid  is  compounded  of  irdXiv,  '"again,"  and  yivtmi  "to  be,"  or 
"CO  be  again."  Literally,  it  means  a  reproduction  or  restoration. 
Theologians  and  commentators  have  very  generally  used  the 
term  as  implying  that  moral  change  which  is  set  forth  in  the 
Scriptures  in  the  use  of  such  terms  as  the  following:  ''born 
again,"  ''born  of  God,"  "born  of  the  Spirit,"  "renewed  by  the 
Holy  Ghost,"  "passing  from  death  unto  life,"  "quickened." 
Each  and  all  of  these  terms  imply  a  reproduction,  or  moral  res- 
toration, by  which  an  individual  becomes  a  child  of  God.  We 
shall  aim  to  set  forth  as  clearly  as  possible  what  is  implied  and 
included  in  the  work  of  regeneration. 

This  great  moral  change  implies  more  than  a  mere  conversion, 
more  than  justification,  more  than  a  mere  external  reformation, 
more  than  an  observance  of  the  outward  forms  of  religion.  It 
includes  all  these,  but  implies  vastly  more.  What,  then,  is  re- 
generation ? 

1.  It  is  a  radical  change  in  the  moral  nature.  "It  is,"  says 
Mr.  Watson,  "a  deliverance  from  the  bondage  of  sin."  Mr. 
Wesley  says,  "Justification  relates  to  that  great  work  which  God 
does  for  us,  in  forgiving  our  sins ;  and  regeneration  relates  to 
the  great  work  which  God  does  in  us  in  renewing  our  fallen 
nature."  "In  order  of  time,  neither  of  these  is  before  the  other ; 
in  the  moment  we  are  justified  by  the  grace  of  God,  through 
the  redemption  that  is  in  Jesus,  we  are  also  born  of  the  Spirit." 
On  this  Mr.  Watson  says,  "They  occur  at  the  same  time,  and 
they  all  enter  into  the  experience  of  the  same  person ;    so  that 

170 


REGENERATION  171 

no  man  is  justified  without  being  regenerated  and  adopted,  and 
no  man  is  regenerated  and  made  a  son  of  God  who  is  not  justi- 
fied." Dr.  Miley  says :  "While  regeneration  is  closely  related 
to  justification,  there  are  real  points  of  difference  between  them. 
They  differ  widely  in  the  grounds  of  their  necessity.  The  neces- 
sity for  justification  lies  in  the  fact  of  guilt,  while  the  necessity 
for  regeneration  lies  in  the  depravity  of  our  nature.  Hence, 
they  must  fulfill  different  offices  in  the  work  of  our  salvation. 
It  is  the  office  of  justification  to  cancel  our  guilt,  while  it  is  the 
office  of  regeneration  to  renew  or  purify  our  moral  nature.  .  .  . 
We  are  justified  and  regenerated  on  the  same  act  of  faith.  The 
two  great  blessings  are  not  separately  offered  to  separate  acts  of 
faith ;  they  are  offered  together  as  inseparable  blessings  of  the 
salvation  in  Christ,  and  so  are  received  on  one  and  the  same 
faith." 

This  cardinal  doctrine  must  be  studied  in  the  light  of  God's 
Word.  It  relates  to  man's  moral  nature,  and  can  only  be  un- 
derstood as  it  is  revealed  in  the  Scriptures.  Forms  and  cere- 
monies all  are  right  in  their  places,  but  none  of  them,  nor  all 
of  them  together,  can  take  the  place  of  regeneration.  "The  sac- 
raments are  the  seals  and  pledges  of  the  new  life,"  but  they  are 
not  the  life  itself.  It  is  a  new  life  in  Christ  Jesus,  born  in  the 
soul  by  the  power  of  the  Holy  Spirit.  It  is  sometimes  spoken 
of  as  the  Christ  life.  Paul  says,  "I  live ;  yet  not  I,  but  Christ 
liveth  in  me."  But  we  turn  directly  to  the  Word  of  God,  which 
alone  must  teach  us  the  necessity  and  nature  of  this  great 
-change. 

In  Titus  3 :  5,  regeneration  is  called  the  "renewing  of  the 
Holy  Ghost."  In  John  1 :  13,  it  is  called  "being  born  of  God." 
In  John  3:7,  it  is  called  "born  anew,"  and  in  verse  5,  it  is 
called  "born  of  the  Spirit."  So  that  to  be  "renewed  by  the  Holy 
Ghost,"  "born  anew,"  "born  of  God,"  and  "born  of  the  Spirit" 
mean  the  same  thing.     All  the  passages  show  that  regeneration 


172  CHRISTIAN  THEOLOGY 

is  a  radical  change  of  the  moral  nature  by  the  power  of  the  Holj 
Spirit,  whereby  the  soul  is  delivered  from  the  power  of  sin  and 
made  alive  unto  God.  It  may  also  be  considered  as  a  recovery 
of  the  moral  image  of  God  upon  the  heart. 

While  in  an  unregenerated  state  "the  mind  of  the  flesh  is  en- 
mity against  God ;  for  it  is  not  subject  to  the  law  of  God,  neither 
indeed  can  it  be."  It,  the  carnal  mind,  is  enmity  against  God; 
it  is  sin  in  itself,  and  cannot  and  will  not  be  subject  to  the  law  of 
God.  It  must  be  removed.  It  is  the  work  of  regeneration  to 
destroy  this  carnal  nature  and  bring  the  moral  in  subjection  to 
the  law  of  God.  In  order  to  love  and  obey  God,  the  moral  na- 
ture must  be  changed.  Love  is  the  fulfilling  of  the  law.  All 
the  law  and  the  prophets  hang  on  that  one  word  love.  John 
says,  "He  that  loveth  not,  knoweth  not  God."  Again  he  says, 
"Every  one  that  loveth  is  begotten  of  God,  and  knoweth  God." 
To  love  and  obey  God  implies  a  nature  that  tends  toward  God. 
The  tendency  of  the  carnal  mind  is  against  God — "it  is  not  sub- 
ject to  his  law,  neither  indeed  can  be" — hence,  the  necessity  of 
regeneration.  Without  this  change  the  soul  would  go  on  hating 
and  disobeying  God  forever.  Obedience  that  is  not  prompted  by 
love  is  not  acceptable  to  God.  Jesus  said,  "If  ye  love  me,  ye 
will  keep  my  commandments."  Xo  unregenerate  person  can 
love  God ;  his  very  nature  is  opposed  to  God. 

2.  This  great  change  is  wrought  in  the  soul  by  the  power  of 
the  Holy  Spirit.  Whatever  means  and  instrumentalities  may 
be  employed  to  bring  the  soul  to  Christ,  it  is  nevertheless  true 
that  the  change  in  the  soul  is  wrought  by  the  direct  and  per- 
sonal energy  of  the  Holy  Spirit.  The  nature  of  the  work  itself 
indicates  superhuman  power.  It  is  a  birth,  a  quicl-ening ,  a 
resurrection,  a  renewing,  a  restoration,  a  change  of  heart,  a  new 
creature.  This  is  a  work  which  no  power  can  effect  but  the 
power  of  the  Holy  Spirit. 

3.  Regeneration  is  a  passive  work.     Herein  it  differs  from 


REGENERATION  173 

conversion.  In  conversion,  we  are,  and  of  necessity  must  be, 
active — we  turn  to  God.  In  regeneration,  we  are  passive,  and 
receive  from  God.  Repentance  toward  God,  and  faith  in  the 
Lord  Jesus  Christ,  will  bring  the  soul  to  God ;  it  then  becomes 
passive,  as  the  clay  in  the  hands  of  the  potter,  while  the  Holy 
Spirit,  by  his  divine  power,  changes  its  moral  nature. 

4.  Regeneration  is  a  complete  work,  and  perfect  in  its  kind. 
Justification  is  also  a  complete  work,  but  it  differs  widely  from 
regeneration.  While  it  is  true  that  neither  can  occur  without 
the  other,  yet  justification,  however  complete  in  its  kind,  is  not 
regeneration.  Justification  is  a  work  done  for  us,  while  regen- 
eration is  a  work  done  in  us.  The  former  pardons,  the  latter 
renews.  If  it  were  possible  to  live  in  merely  a  justified  state, 
we  could  not  love  nor  obey  God,  because  our  very  nature  is  op- 
posed to  God.  Our  moral  nature  must  be  changed,  which  is  the 
work  of  regeneration. 

5.  Regeneration  is  an  instantaneous  work.  The  idea  of  a 
gradual  regeneration  is  absurd.  What  God  does  for  us,  or  in  us, 
is  done  in  a  moment.  To  grow  into  regeneration  by  a  process  of 
education,  or  a  succession  of  acts,  of  what  sort  soever  cannot  be. 
We  can  form  no  conception  of  a  gradual  regeneration.  If  it 
could  be  so,  then  there  would  be  a  time  in  the  process  when  the 
«oul  would  be  one-fourth  or  one-half  regenerated.  And  during 
the  whole  process  the  soul  would  be  without  any  distinctive 
moral  character.  Jesus  said  to  the  thief  on  the  cross,  "To-day 
shalt  thou  be  with  me  in  paradise."  Here  pardon  and  regenera- 
tion must  have  taken  place  in  a  moment  of  time.  It  should  be 
understood  that  justification,  or  the  pardon  of  sin,  and  regenera- 
tion are  concomitant.  The  one  cannot  occur  without  the  other. 
When  Jesus  said,  "Thy  sins  be  forgiven  thee,"  the  soul  was  then 
and  there  regenerated.  On  the  day  of  Pentecost  three  thousand 
were  converted  and  regenerated  in  a  very  short  time.  The  par- 
don of  sin,  without  a  change  of  the  moral  nature,  would  not, 


174  CHRISTIAN  THEOLOGY 

and  could  not  benefit  the  soul.  It  would  still  go  on  hating  God, 
for  "the  mind  of  the  flesh  is  enmity  against  God."  It  would 
not  be  fit  to  commune  with  God,  in  earth  or  heaven.  ''Ye  must 
be  born  again." 

As  to  instantaneous  regeneration,  it  is  not  to  be  understood 
that  the  soul  is  thereby  in  every  respect  made  perfect.  Justifi- 
cation is  instantaneous  and  perfect  in  kind,  and  so  is  regenera- 
tion, but  there  are  Christian  attainments  above  and  beyond 
these.  "Regeneration  reverses  the  current  of  the  affections,  and 
so  renews  the  whole  soul  that  all  the  Christian  graces  exist." 
"The  infant  born  into  the  world  is  the  man  in  miniature.  All 
the  parts  of  the  body,  and  all  the  faculties  of  the  mind  are  there 
in  embryo.  So  the  regenerated  sinner  is  the  saint  in  embryo. 
The  new  principles  are  there,  the  new  affections  are  there,  the 
saint  is  there,  but  in  infancy." 

It  would  be  difficult  to  overestimate  the  importance  of  this 
doctrine.  In  the  economy  of  grace  it  has  no  substitute.  It 
stands  for  itself.  Forms  and  ceremonies  have  their  appropriate 
places ;  but  neither  of  them,  nor  all  of  them  together  can  take 
the  place  of  regeneration.  When  I^icodemus  expressed  surprise 
concerning  the  doctrine  of  the  new  birth,  our  Lord  said,  "Marvel 
not  that  I  said  unto  thee.  Ye  must  he  born  again/'  Efforts  are 
being  made  which  it  would  seem  are  intended  to  explain  away 
the  ruggedness  of  this  doctrine ;  a  disposition  to  transfer  from 
the  moral  to  the  intellectual.  But  the  change  is  neither  physical 
nor  intellectual,  but  of  a  nature  wholly  different.  Both  body 
and  mind  may  be  affected  by  it,  but  the  change  itself  is  wholly 
moral  or  spiritual.  No  new  powers  are  added  to  the  physical 
or  intellectual  man.  The  cultured  and  uncultured,  the  learned 
and  unlearned,  may  experience  this  moral  or  spiritual  change. 
There  is  but  one  power  in  the  universe  that  can  effect  this 
mighty  change,  and  that  is  the  personal  agency  and  power  of 
the  Holy  Spirit. 


REGENERATION  175 

6.  The  fruits  of  regeneration  are  many  and  grand.  Love, 
joy,  peace,  long-suffering,  meekness,  gentleness,  faith,  temper- 
ance, are  among  the  fruits  that  flow  from  a  regenerated  soul. 
A  new  heart,  a  new  man,  a  new  life ;  the  current  of  nature  is 
changed.  He  is  a  new  creature,  with  new  hopes,  new  desires, 
new  joys,  new  prospects,  new  pursuits,  and  new  aims.  "The 
natural  birth  is  the  commencement  of  natural  life,  so  the  spir- 
itual birth  is  the  commencement  of  spiritual  life."  Every  grace 
of  the  Holy  Spirit  is  planted  in  the  soul  at  the  moment  of  re- 
generation. "Old  things  have  passed  away,  and  behold  all 
things  are  become  new."  If  he  is  true  to  the  principles  of  this 
new  life  planted  in  him,  his. pathway  will  not  only  be  upward, 
but  it  will  shine  more  and  more,  even  unto  the  perfect  day. 
Boston  describes  it  thus :  "Regeneration  is  a  universal  change. 
All  things  become  new.  It  is  a  blest  leaven  that  leavens  the 
whole  lump,  the  whole  spirit  and  soul  and  body.  One  gets  not 
only  a  new  head  to  know  religion,  or  a  new  tongue  to  talk  of  it, 
but  a  new  heart  to  love  and  embrace  it.  When  the  Lord  opens 
the  sluice  of  grace  on  the  soul's  new  birthday,  the  waters  run 
through  the  whole  man,  to  purify  and  make  him  fruitful." 

As  a  fit  closing  of  this  brief  article,  we  will  give  the  language 
of  Mr.  Watson,  "Regeneration  is  that  mighty  change  in  man 
wrought  by  the  Holy  Spirit,  by  which  the  dominion  which  sin 
has  over  him  in  his  natural  state,  and  which  he  deplores  and 
struggles  against  in  his  present  state,  is  broken  and  abolished; 
so  that,  with  full  choice  of  will  and  the  energy  of  right  affection, 
he  serves  God  freely  and  runs  in  the  way  of  his  commandments." 


CHAPTER  XX. 

ADOPTION— SONSHIP. 

In  a  technical  sense  there  is  a  difference  between  adoption, 
sonship,  and  heirship ;  but  in  an  evangelical  sense  they  mean 
substantially  the  same  thing.  The  Scriptures,  as  we  shall  see, 
use  the  terms  interchangeably.  The  Holy  Spirit  is  the  active 
agent  in  bringing  about  this  relationship.  In  an  unregenerate 
state  man  is  represented  as  an  alien  and  foreigner.  While  he 
belongs  to  the  family  of  God  in  a  general  sense,  he  is  in  rebel- 
lion against  the  moral  government  of  God,  and  hence  not  a  mem- 
ber of  the  household  of  faith.  Theologians  are  not  all  of  the 
same  opinion  concerning  the  time  when  adoption  takes  place. 
Some  place  it  before  and  some  after  regeneration.  From  the 
nature  of  the  work  itself  it  would  seem  most  reasonable  to  con- 
clude that  it  is  immediately  consequent  upon  regeneration.  In 
the  order  of  time,  we  may  not  be  able  to  distinguish  between 
them;  but  from  the  nature  of  the  work  done,  we  know  they 
are  not  one  and  the  same  thing.  Dr.  Ealston  says :  "Justifica- 
tion, regeneration,  and  adoption,  though  distinct  from  each 
other  in  nature,  are  always  simultaneous  in  occurrence.  Justi- 
fication removes  our  guilt,  which  is  a  barrier  in  the  way  of  our 
admission  into  God's  family;  regeneration  changes  our  hearts, 
imparting  a  fitness  for  admission  into  tlie  family,  and  adoption 
actually  receives  us  therein."  Now  while  all  this  may  occur  in 
a  single  moment  of  time,  yet  each  work  in  its  nature  is  different 
from  the  other;  and  each  is  definitely  set  forth  in  the  Scrip- 
tures. Dr.  Miley  says:  "As  related  to  the  Father's  love  and 
the  inheritance  of  his  children,  sonship  by  adoption  is  the  very 
same  as  sonship  by  regeneration.    They  are  all  heirs  of  God  and 

176 


ADOPTION— SON  SEIP  177 

joint-Leirs  with  Christ,  and  shall  be  like  him."     This  sonship, 
this  heirship  is  in  itself  no  mean  inheritance. 

In  studying  this  doctrine,  it  is  well  to  keep  in  mind  our  con- 
dition by  nature.  We  are  strangers  and  enemies  to  God.  We 
are  aliens  from  his  spiritual  family.  We  have  no  title  to  any- 
thing better  in  the  world  to  come.  By  adoption,  we  are  received 
into  God's  spiritual  family ;  "so  then  ye  are  no  more  strangers 
and  sojourners,  but  ye  are  fellow-citizens  with  the  saints,  and 
of  the  household  of  God"  (Eph.  2:  19).  All  this  comes  to  us 
as  a  free  gift,  through  the  vicarious  death  of  Jesus  Christ. 

The  Scriptures  abundantly  teach  that  all  true  Christians  are 
members  of  God's  family.  They  are  children  of  God — sons  and 
daughters  of  the  Almighty — one  family — the  whole  family 
in  heaven  and  earth  in  one.  The  saints  on  earth,  the  spirits  of 
the  just  in  heaven,  and  all  the  holy  angels  make*but  one  family. 
By  adoption  we  become  members  of  this  family.  "Behold  what 
manner  of  love  the  Father  hath  bestowed  upon  us,  that  we  should 
be  called  children  of  God"  (I.  John  3:1).  "Come  ye  out  from 
among  them,  and  be  ye  separate,  saith  the  Lord,  and  touch  no 
unclean  thing ;  and  I  will  receive  you,  and  will  be  to  you  a  Fa- 
ther, and  ye  shall  be  to  me  sons  and  daughters,  saith  the  Lord 
Almighty"  (II.  Cor.  6 :  17,  18).  "But  when  the  fulness  of  the 
time  came,  God  sent  forth  his  Son,  born  of  a  woman,  born  under 
the  law,  that  he  might  redeem  them  which  were  under  the  law, 
that  we  might  receive  the  adoption  of  sons"  (Gal.  4:4,  5). 
"For  ye  received  not  the  spirit  of  bondage  again  unto  fear ;  but 
ye  received  the  spirit  of  adoption,  whereby  we  cry,  Abba,  Fa- 
ther" (Kom.  8:15). 

By  adoption,  we  are  constituted  heirs  of  God  and  joint-heirs 
with  Jesus  Christ,  by  which  we  are  entitled  to  the  blessings  and 
privileges  of  the  family.  "Giving  thanks  unto  the  Father,  who 
made  us  meet  to  be  partakers  of  the  inheritance  of  the  saints  in 
light"  (Col.  1:12).     "And  if  children,  then  heirs;    heirs  of 

12 


178  CHRISTIAN  THEOLOGY 

God,  and  joint-heirs  with  Christ"  (Eom.  8:17).  "So  that  thou 
art  no  longer  a  bondservant,  but  a  son ;  and  if  a  son,  then  an. 
heir  through  God"  (Gal.  4:7).  "Unto  an  inheritance  incor- 
ruptible, and  tmdefiled,  and  that  fadeth  not  away,  reserved  in 
heaven  for  you"  (I.  Pet.  1:4).  All  the  liberties,  privileges, 
relations,  provisions,  and  security  of  a  son  or  daughter  are 
pledged  by  the  Father  to  each  member  of  his  family.  'Tor  all 
things  are  yours;  whether  Paul,  or  Apollos,  or  Cephas,  or  the 
Avorld,  or  life,  or  death,  or  things  present,  or  things  to  come ;  all 
are  yours ;  and  ye  are  Christ's ;  and  Christ  is  God's"  (I.  Cor. 
3  :  22,  23).  All  these  blessings  come  to  us  as  the  result  of  adop- 
tion— sons  and  daughters  of  God,  children  of  God,  heirs  of 
God,  and  joint-heirs  with  Jesus  Christ.  ''This  is  honor  amply 
sufficient." 

Dr.  John  Flavel  says:  '^Betwixt  civil  and  sacred  adoption 
there  is  a  twofold  agreement  and  disagreement.  They  agree  in 
this,  that  both  flow  from  the  pleasure  and  good  will  of  the 
adoptant;  and  in  this,  that  both  confer  a  right  to  privileges 
which  we  have  not  by  nature ;  but  in  this  they  differ ;  one  is  an 
act  imitating  nature,  the  other  transcends  nature ;  the  one  was 
found  out  for  the  comfort  of  them  that  had  no  children,  the 
other  for  the  comfort  of  them  that  had  no  Father.  Divine 
adoption  is  in  Scripture  either  taken  properly  for  that  act  or 
sentence  of  God  by  which  we  are  made  sons,  or  for  the  privi- 
leges with  which  the  adopted  are  invested.  We  lost  our  in- 
heritance by  the  fall  of  Adam ;  we  receive  it  by  the  death  of 
Christ,  which  restores  it  again  to  us  by  a  new  and  better  title." 

There  is  a  dignity  and  an  honor  in  being  adopted  into  God's 
spiritual  family  not  fotmd  in  any  earthly  relationship.  T^e 
sons  and  daughters  of  earthly  kings  and  queens  count  it  no  small 
honor  to  sustain  such  relationship;  but  what  is  that  to  be  com- 
pared with  the  relationship  of  a  Christian,  however  humble  his 
position  in  life  may  be  ?    Christians  sometimes  forget  the  dig- 


ADOPTION— SON  8E1P  179 

nitj  of  their  position  and  the  future  honor  that  awaits  them. 
John,  in  his  first  epistle  3 :  2,  utters  words  which  imply  more 
than  we  are  able  to  comprehend,  ''Beloved,  now  are  we  chil- 
dren of  God,  and  it  is  not  yet  made  manifest  \vhat  we  shall  be. 
We  know  that,  if  he  shall  be  manifested,  we  shall  be  like  him ; 
for  we  shall  see  him  even  as  he  is."  Add  to  this  the  language  of 
Paul,  Phil.  3 :  21,  ''Who  [Christ]  shall  fashion  anew  the  body 
of  our  humiliation,  that  it  may  he  conformed  to  the  body  of  his 
glory."  All  that  is  promised  in  these  scriptures  awaits  those 
who  are  adopted  into  God's  spiritual  family.  They  have  God 
for  their  Father,  Jesus  Christ  for  their  elder  brother,  and  angels 
for  their  familiar  companions.  That  will  be  a  kingdom  of 
priests,  or  a  royal  priesthood.  (Rev.  1:5,  6.)  When  Cyneas, 
the  ambassador  of  Pyrrhus,  returned  from  Rome,  he  was  asked 
what  he  thought  of  the  city  and  state.  He  said  that  it  seemed 
to  him  to  be  a  state  of  none  but  great  statesmen  and  a  common- 
wealth of  kings.  Such  is  heaven — "a  parliament  of  emperors^ 
a  commonwealth  of  kings ;  every  humble  saint  in  that  king- 
dom is  coheir  with  Christ,  hath  a  role  of  honor  and  a  scepter  of 
power  and  a  throne  of  majesty  and  a  crown  of  glory." 


CHAPTER  XXI.    . 

WITNESS  OF  THE  SPIRIT— ASSURANCE. 

Whatever  difference  theologians  may  make  between  the 
^witness  of  the  Spirit"  and  the  doctrine  of  "assurance,"  they 
nevertheless  cover  substantially  the  same  ground,  for  whether 
we  speak  of  one  or  the  other,  the  Holy  Spirit  is  the  active  agent 
in  dealing  with  the  inner  consciousness.  The  doctrine  of  assur- 
ance is  one  of  the  precious  doctrines  of  the  gospel.  Conviction 
reveals  to  us  the  deadly  nature  of  sin,  justification  removes  the 
guilt  of  sin,  regeneration  changes  our  moral  nature,  adoption 
brings  us  into  God's  family,  and  the  Holy  Spirit,  witnessing 
with  our  spirit,  brings  to  the  consciousness  the  assurance  of  son- 
ship.  There  is  no  doctrine  more  clearly  taught  in  God's  Word 
than  that  of  experimental  religion.  While  we  may  not  under- 
stand the  mode  of  the  Spirit's  operation  in  producing  the  assur- 
ance of  sonship,  we  may,  and  can  know  the  fact.  The  man 
whose  sight  the  Lord  restored  did  not  presume  to  explain  the 
mystery,  but  insisted  upon  one  fact,  ''One  thing  I  know,  that, 
whereas  I  was  blind,  now  I  see."  If  this  assurance  could  be 
reached  only  by  some  process  of  logical  reasoning,  a  mathe- 
matical calculation,  then  many  would  be  compelled  to  die  with- 
out it.  But  as  it  is,  the  learned  and  the  unlearned,  the  wise  and 
the  unwise,  the  rich  and  the  poor,  all  may  have  it  on  the  same 
conditions.  All  may  have  the  witness  of  the  Spirit — the  blessed 
assurance  of  sonship. 

1.  While  the  evidence  in  the  experience  of  Christians  may, 
and  often  does  differ,  and  in  some  cases  may  be  accompanied  by 
doubts,  it  is  nevertheless  true  that  a  life  of  faith  will  bring  to 
the  consciousness  of  every  sincere  Christian  the  blessed  assur- 

180 


WITNEdti  OF  THE  SPIRIT— ASSURANCE  181 

anoe  of  adoption  into  God's  family.    This  truth  is  most  clearly 
set  forth  in  God's  Word. 

2.  The  inward  evidence  of  acceptance  with  God  is  communi- 
cated to  the  consciousness  of  the  believer  by  direct  witness  of 
the  Holy  Spirit.  In  whatever  terms  it  is  set  forth  in  the  Bible, 
it  is  to  be  understood  as  the  work  of  the  Spirit.  God,  the  Fa- 
ther, through,  or  on  account  of  the  merits  of  his  well-beloved 
Son,  accepts  the  penitent  believer  and  grants  pardon.  The  Holy 
Spirit,  the  executive  officer  in  the  Holy  Trinity,  then  renews 
the  heart,  adopts  into  the  family  of  God,  and  imparts  to  the 
consciousness  the  blessed  assurance  of  that  fact. 

3.  In  confirmation  of  the  doctrine  herein  set  forth,  we  will 
appeal  directly  to  the  Scriptures.  All  must  yield  to  this  au- 
thority. "The  Spirit  himself  beareth  witness  with  our  spirit, 
that  we  are  children  of  God"  (Rom.  8:  16).  In  verse  15,  the 
apostle  says,  "For  ye  received  not  the  spirit  of  bondage  again 
unto  fear;  but  ye  received  the  spirit  of  adoption,  whereby  we 
cry,  Abba,  Father."  "^'And  because  ye  are  sons,  God  sent  forth 
the  Spirit  of  his  Son  into  our  hearts,  crying,  Abba,  Father" 
(Gal.  4:6).  "He  that  believeth  on  the  Son  of  God  hath  the 
witness  in  him"  (I.  John  5 :  10).  On  this  last  text.  Dr.  Clarke 
says :  "This  is  God's  witness  to  a  truth,  the  most  important  and 
interesting  to  mankind.  God  has  witnessed  that  whosoever  he- 
lieveth  on  his  Son  shall  be  saved  and  have  everlasting  life,  and 
shall  have  the  witness  of  it  in  himself,  the  Spirit  bearing  wit- 
ness with  his  spirit  that  he  is  a  child  of  God.  To  know,  to  feel 
his  sin  forgiven,  to  have  the  testimony  of  this  in  the  heart  from 
the  Holy  Spirit  himself,  is  the  privilege  of  every  true  believer 
in  Christ." 

These  passages  teach  plainly  that  the  Spirit  testifies  to  the 
believer  that  he  is  adopted  into  the  family  of  God.  Can  it  be 
that  all  this  witnessing  of  the  Spirit  with  spirit  may  occur 
within,  and  the  humble  believer  know  nothing  of  it?    Can  the 


182  CHRISTIAN  THEOLOGY 

Spirit  cry  out  from  the  heart,  and  we  know  nothing  of  it  ?  Can 
a  believer  have  the  witness  in  himself  and  not  know  it  ?  It  is 
a  most  merciful  provision  in  the  great  plan  of  human  redemp- 
tion that  a  believer  may  know  within  himself  that  he  is  a  child 
of  God.  ]^one  need  go  groping  his  way  to  the  tomb  in  darkness. 
He  may  know,  by  the  Spirit's  testimony,  that  he  is  an  heir  of 
heaven.  Christianity  has  its  doctrine,  its  forms  and  ceremonies, 
and  it  has  its  experience,  too.  "If  any  man  willeth  to  do  his 
will,  he  shall  know  of  the  teaching,  whether  it  be  of  God 
or  whether  I  speak  from  myself"  (John  7:17).  "And  it 
is  the  Spirit  that  beareth  witness,  because  the  Spirit  is  the 
truth." 

4.  The  Christian's  own  spirit  is  a  witness  in  the  case.  It 
bears  testimony  to  the  consciousness  clear  and  distinct.  This 
form  of  testimony  is  named  in  many  places  in  the  Bible.  "For 
what  man  knoweth  the  things  of  a  man,  save  the  spirit  of  man 
which  is  in  him  ?"  (I.  Cor.  2  :  11.)  The  new  version  renders  the 
passage  thus,  "For  who  among  men  knoweth  the  things  of  a 
man,  save  the  spirit  of  the  man,  which  is  in  him  ?"  This,  I 
think,  is  the  better  rendering  of  the  text.  The  Spirit  of  God 
bears  witness  with  our  spirit,  and  our  spirit  bears  witness 
to  our  own  consciousness.  "Hereby  shall  we  know  that  we  are 
of  the  truth,  and  shall  assure  our  heart  before  him,  where- 
insoever our  heart  condemn  us;  because  God  is  greater  than 
our  heart,  and  knoweth  all  things.  Beloved,  if  our  heart  con- 
demn us  not,  we  have  boldness  toward  God"  (I.  John  3:  19- 
21).  "In  that  they  show  the  work  of  the  law  written  in  their 
lioarts,  their  conscience  bearing  witness  therewith,  and  their 
thoughts  one  with  another  accusing  or  else  excusing  them" 
(Rom.  2:  15).  "I  say  the  truth  in  Christ,  T  lie  not,  my  con- 
science bearing  witness  with  me  in  the  Holy  Ghost"  (Rom.  9 : 
1,  2).  "For  our  glorying  is  this,  the  testimony  of  our  conscience, 
that  In  holiness  and  sincerity  of  God,  not  in  fleshly  wisdom 


WITNESS  OF  THE  SPIRIT— ASSURANCE  183 

but  in  the  grace  of  God"  (11.  Cor.  1 :  12).  These  passages  are 
so  plain  and  direct  that  they  need  no  comment. 

5.  Finally,  on  the  doctrine  of  experimental  Christianity, 
we  will  group  together  a  few  passages  from  the  Old  and  the  ISTew 
Testament,  bearing  the  direct  and  personal  testimony  of  those 
by  whom  the  words  were  uttered.  "But  I  know  that  my  re- 
deemer liveth''  (Job  19:25).  "Great  peace  have  they  which 
love  thy  law;  and  they  have  none  occasion  of  stumbling"  (Ps. 
119 :  165).  "He  brought  me  up  also  out  of  an  horrible  pit,  out 
of  the  miry  clay;  and  he  set  my  feet  upon  a  rock,  and  estab- 
lished my  goings.  And  he  hath  put  a  newsong  in  my  mouth, even 
praise  unto  our  God"  (Ps.  10  :2,3).  "And  in  that  day  thou  shalt 
say,  I  will  give  thanks  unto  thee,  O  Lord ;  for  though  thou  wast 
angry  with  me,  thine  anger  is  turned  away,  and  thou  comfortest 
me"  (Isa.  12:  1,  2).  "Who  also  sealed  us,  and  gave  us  the  ear- 
nest of  the  Spirit  in  our  hearts"  (II.  Cor.  1:  22).  "For  we 
know  that  if  the  earthly  house  of  our  tabernacle  be  dissolved, 
we  have  a  building  from  God,  a  house  not  made  with  hands, 
eternal,  in  the  heavens"  (II.  Cor.  5:1).  "For  I  know  him 
whom  I  have  believed,  and  I  am  persuaded  that  he  is  able  to 
guard  that  which  I  have  committed  unto  him  against  that  day" 
(II.  Tim.  1:  12).  "Whom  not  having  seen  ye  love,  on  whom, 
though  now  ye  see  him  not,  yet  believing,  ye  rejoice  greatly  with 
joy  unspeakable  and  full  of  glory"  (I.  Pet.  1:8). 

There  are  very  many  passages  in  the  Bible  which  teach  in 
plain,  unambiguous  terms  the  doctrine  of  experimental  religion. 
We  may  know  by  experience  that  we  have  "passed  from  death 
unto  life" ;  that  we  are  "the  children  of  God" ;  that  our  "Re- 
deemer liveth" ;  that  "we  have  peace  with  God,  through  our 
Lord  Jesus  Christ" ;  and  that  the  "love  of  God  is  shed  abroad 
in  our  hearts  by  the  Holy  Ghost  which  is  given  unto  us."  Let 
no  one,  then,  be  content  with  the  mere  forms  of  religion,  but 
earnestly  and  perseveringly  seek  for  the  witness  of  the  Spirit, 


184  CHRISTIAN  THEOLOGY 

for  "the  Spirit  himself  beareth  witness  with  our  spirit,  that  we 
are  children  of  God."  John  Wesley  says;  "The  testimony 
of  the  Spirit  is  an  inward  impression  of  the  soul,  whereby  the 
Spirit  of  God  directly  witnesses  to  my  spirit  that  I  am  a  child 
of  God ;  that  Jesus  Christ  hath  loved  me,  and  given  himself  for 
me;  and  that  all  my  sins  are  blotted  out,  and  I,  even  I,  am 
reconciled  to  God.  Thus  ^the  testimony  of  our  own  spirit'  is, 
with  the  most  intimate  conviction,  manifested  to  our  hearts,  iu 
such  a  manner  as,  beyond  all  reasonable  doubt,  to  evince  the 
reality  of  our  sonship." 

The  Scriptures  abundantly  point  out  the  danger  of  being  de- 
ceived. The  heart  under  the  influence  of  sin  is  "deceitful  above 
all  things.  .  .  .  Who  can  know  it  ?"  A  person  may  believe 
the  Bible  to  be  the  word  of  God ;  he  may  believe  all  the  car- 
dinal doctrines  of  the  gospel,  and  on  that  belief  he  may  unite 
with  the  church  and  observe  all  the  ordinances  of  the  church, 
and  feel  a  degree  of  satisfaction  from  the  consciousness  of  hav- 
ing done  these  things,  which  are  all  right  in  and  of  themselves. 
But  there  is  a  wide  difference  between  this  kind  of  satisfaction 
and  the  consciousness  of  being  saved.  Simon  of  Samaria,  when 
he  heard  the  preaching  of  Philip  concerning  the  kingdom  of 
God  and  the  name  of  Jesus  Christ,  believed  and  was  baptized, 
and  continued  with  the  disciples  for  some  time.  But  when  Peter 
came  down  to  Samaria,  the  discovery  was  made  that  his  heart 
was  not  right — he  was  yet  unsaved.  Under  the  preaching  of 
Philip,  the  man  of  Ethiopia  believed  just  what  Simon  believed, 
and  was  baptized  and  went  on  his  way  rejoicing.  (Acts  8:  5- 
39).  Simon  had  a  degree  of  satisfaction  from  what  he  believed 
and  did.  The  man  of  Ethiopia  had  the  same  satisfaction,  but 
he  had  something  more,  he  had  the  witness  of  the  Spirit  within, 
giving  him  the  assurance  that  he  was  saved,  and  because  of  this 
inner  consciousness  he  went  on  his  way  rejoicing.  Teachers  of 
sacred  things  cannot  be  too  careful  in  drawing  the  line  between 


WITNESS  OF  THE  SPIRIT— ASSURANCE  185 

a  mere  satisfaction  growing  out  of  the  fact  of  having  done  cer- 
tain things,  and  the  blessed  assurance  of  being  saved.  Dr.  i^. 
Caussin  says,  ''A  hundred  thousand  tongues  may  discourse  to 
you  about  the  sweetness  of  honey ;  but  you  can  never  have  such 
knowledge  of  it  as  by  taste.  So  a  world  full  of  books  may  tell 
you  wonders  of  the  things  of  God  in  religion ;  but  you  can  never 
understand  them  exactly  but  by  the  taste  of  experience." 

It  is  not  only  a  wonderful,  but  a  gracious  provision  in  the  plan 
of  human  redemption,  that  we  may  know  beyond  a  peradventure 
that  we  are  the  children  of  God  by  adoption.  When  the  dis- 
ciples returned  from  their  first  missionary  tour,  they  were  full 
of  joy  at  their  success.  They  said,  "Lord,  even  the  devils  are 
subject  unto  us  in  thy  name."  He  did  not  reprove  them 
for  bringing  in  such  a  report,  but  in  his  gentle  and  kindly  man- 
ner he  reminded  them  of  something  better.  "Howbeit  in 
this  rejoice  not,  that  the  spirits  are  subject  unto  you;  but 
rather  rejoice,  because  your  names  are  written  in  heaven"  (  Luke 
10:  17-20).  Every  Christian  may  know  this  as  certainly  as  he 
knows  that  he  is  living.  Whenever  the  Spirit  himself  beareth 
witness  with  his  spirit  that  he  is  a  child  of  God,  and  adopted  into 
his  family,  he  knows  that  his  name  is  written  in  heaven. 


CHAPTER  XXII. 

SANCTIFICATION. 

We  enter  upon  the  investigation  of  the  doctrine  of  sanctifica- 
tion  with  no  small  degree  of  solicitude.  It  is  a  fundamental 
doctrine  of  Christianity,  and  of  vast  importance  to  the  Chris- 
tian church.  There  are  but  few  questions  in  theology  upon 
which  there  is  a  greater  variety  of  opinions.  All  evangelical 
Christians  hold  that  it  is  a  Bible  doctrine,  but  they  differ  as  to 
its  nature  and  the  time  when  it  is,  or  may  be  reached.  Some 
hold  that  it  is  a  state  of  grace  into  which  none  can  enter  until 
the  hour  of  death.  Others  hold  that  it  is  concomitant  with 
regeneration,  and  is  completed  at  that  time.  Another  class  be- 
lieve that  it  is  a  growth,  extending  all  along  from  regeneration 
to  the  death  of  the  body.  Still  another  class  believe  that  it  has 
its  beginning  at  the  time  of  regeneration,  but  its  completion  is 
subsequent  to  regeneration  and  instantaneous.  This  latter  view, 
with  certain  qualifications,  we  hold  to  be  most  in  harmony  with 
the  teachings  of  God's  Word. 

Sanctification  is  not  regeneration.  It  is  distinct  in  its  nature, 
but  not  necessarily  separate  from  regeneration.  Justification, 
regeneration,  and  adoption  are  three  distinct  but  not  separate 
works.  So;  while  sanctification  has  its  beginning  at  the  time 
of  regeneration,  in  its  nature  it  is  distinct  from  it.  It  is  not 
claimed  that  the  blessing  of  entire  sanctification  may  not  be 
received  at  the  time  of  regeneration,  but  ordinarily  this  is  not 
the  case,  ^o  matter  Avhcn  it  is  received,  it  is  a  distinct  bless- 
ing of  grace  wrought  in  the  soul  by  the  Holy  Spirit.  Experi- 
ence is  not  to  be  reckoned  as  positive  evidence  in  a  matter  of 
such  vast  importance,  neither  should  it  be  wholly  ignored.  It 
is  the  experience  of  the  great  majority  of  regenerated  persons 

18tt 


8ANCTIFICATI0N  187 

that  something  remains  to  be  done.  Dr.  Miley  says,  "There  is 
widely  in  the  consciousness  of  the  regenerate  a  sense  of  incom- 
pleteness in  their  spiritual  life ;  a  sense  of  the  lack  of  that  full- 
ness which  is  the  happy  experience  of  some  Christians,  and 
which  must  be  the  common  privilege  of  believers."  This  feeling 
is  almost  universal. 

Ko  matter  what  view  of  entire  sanctification  we  may  adopt, 
we  shall  find  some  difiiculties  in  the  way.  We  are  not  altogether 
clear  on  the  doctrine  of  depravity.  Regeneration  is  complete  in 
its  kind,  but  is  every  vestige  of  depravity  taken  away  in  re- 
generation ?  If  it  is,  whence  arises  this  sense  of  incompleteness 
in  Christian  experience  ?  Why  these  inner  conflicts  ?  If  the 
soul  is  thoroughly  cleansed  in  regeneration,  there  is  no  room  for 
sanctification.  But  the  Scriptures  teach  the  doctrine  of  entire 
sanctification  as  subsequent  to  regeneration.  Entire  sanctifica- 
tion brings  to  completeness  the  inner  spiritual  life  created  in 
the  soul  by  regeneration.  We  have  a  very  instructive  lesson  in 
John  15:2,  "Every  branch  in  me  that  beareth  not  fruit,  he  tak- 
eth  it  away:  and  every  branch  that  beareth  fruit,  he  cleanseth 
it,  that  it  may  bear  more  fruit."  Observe  that  the  branch  is  in 
the  vine,  and  bearing  some  fruit,  but  by  purging,  or  cleansing, 
it  will  bring  forth  more  fruit.  Regenerated  persons  are  in 
Christ  just  as  the  branch  is  in  the  vine.  As  the  branch  needed 
cleansing  in  order  to  greater  fruitfulness,  so  the  regenerated, 
by  a  thorough  cleansing,  will  bring  forth  more  and  better  fruit. 

Because  entire  sanctification  is  subsequent  to  regeneration, 
and  instantaneous,  this  does  not  preclude  the  idea  of  a  gradual 
approach  to  it.  ISTeither  does  it  preclude  the  idea  of  a  growth  in 
grace  after  the  blessing  is  obtained.  The  branch  grew  and  bore 
some  fruit  before  it  was  cleansed,  but  it  grew  faster  and  bore 
more  fruit  after  it  was  cleansed.  Dr.  Pope  defines  sanctifica- 
tion to  be  "the  work  of  the  Holy  Spirit  alone,  applying  the  vir- 
tue of  the  atonement  in  the  removal  of  the  last  trace  of  the  in- 


188  CHRISTIAN  THEOLOGY 

dwelling  or  pollution  of  sin  and  consecrating  the  entire  nature 
of  the  believer  to  God  in  perfect  love."  Otterbein  defines  it 
thus,  "The  Word  of  God  speaks  plainly  enough,  making  a  differ- 
ence between  justification  and  sanctification.  And  this  differ- 
ence accords  with  reason,  for  is  it  not  one  thing  when  Pharaoh 
takes  Joseph  from  prison,  and  another  when  he  enrobes  him  in 
kingly  apparel  and  sets  him  a  prince  over  the  whole  land  of 
Egypt  r 

Dr.  McCabe  says:  "By  holiness  I  mean  that  state  of  the 
soul  in  which  all  its  alienation  from  God  and  all  its  aversion  to 
a  holy  life  are  removed.  In  this  state  sin  is  odious.  The  more 
holy  any  soul,  any  being  is,  the  more  odious  sin  becomes.  To 
a  good  man  sin  is  odious ;  to  a  holy  man  it  is  more  odious ;  to 
an  angel  it  is  far  more  so  still ;  but  to  God  sin  must  be  incon- 
ceivably odious.  And  therefore  it  is  said  that  the  heavens  are 
not  clean  in  his  sight,  and  that  he  charged  the  angels  with  folly, 
so  insignificant  is  their  holiness  when  contrasted  with  the  holi- 
ness of  God.  Holiness  admits  of  an  infinite  number  of  degrees, 
and  there  is  set  before  us  an  eternal  progression  in  holiness. 
But  that  degree  of  it,  or  that  state  of  the  soul  in  which  tempta- 
tion to  sin  leaves  no  damaging  moral  influence,  no  tarnish  of 
sin,  no  pain  in  the  conscience,  no  corruption  of  the  will,  no 
obscurity  or  perversion  of  the  spiritual  vision — that  state  in 
which  the  all-efficacious  blood  of  Jesus  has  washed  away  all  the 
stains  of  sin,  and  in  which  the  Holy  Spirit  constantly  presides, 
rules,  and  reigns  without  a  rival — is  what  we  call  sanctifica- 
tion." 

The  evidences  of  sanctification  are  as  clear  to  the  individual 
consciousness  as  of  regeneration.  And  why  should  it  not  be  so, 
since  the  Spirit  that  changes  the  moral  nature  is  the  active 
agent  in  cleansing  the  soul  ?  The  privilege  of  sanctification  is 
not  for  a  select  few,  but  for  all.  If  there  is  a  reason  why  any 
soul  should  not  be  freed  from  all  sin,  we  fail  to  find  any  such 


SANCTIFICATION  189 

reason  set  forth  in  the  Scriptures.  We  read  that  Jesus  died 
for  our  sins ;  that  his  blood  cleanseth  from  all  sin,  and  from  all 
unrighteousness;  and  that  he  is  able  to  save  to  the  uttermost 
all  that  will  come  unto  God  bv  him. 

We  turn  now  to  the  Scriptures,  and  learn  from  them  what 
we  are  to  believe  and  what  we  are  to  do.  There  are  three  terms 
in  the  Bible  which  are  substantially  identical  when  used 
in  relation  to  mankind.  These  are  holiness,  sanctification,  and 
perfection.  Absolute  holiness  and  perfection  belong  to  no  being 
in  the  universe  but  God  alone.  When,  therefore,  we  speak  of 
holiness,  of  perfection  in  relation  to  Christian  character,  we 
wish  to  be  understood  as  using  those  terms  in  a  relative  sense. 
Angels  are  only  relatively  perfect ;  so  a  Christian  may  be  rela- 
tively perfect,  or  holy.  The  absolute  holiness  of  God  suggests 
to  the  mind  the  absolute  necessity  of  holiness  in  man  in  as  high  a 
degree  as  it  is  possible.  The  provisions  in  the  plan  of  human 
redemption  are  ample  and  complete,  so  that  we  may  be  all  that 
God  requires  us  to  be.  He  requires  us  to  be  holy,  pure,  and 
perfect  in  our  sphere  as  angels  are  perfect  in  their  sphere. 

Sanctification,  as  we  understand  the  doctrine,  has  its  begin- 
ning in  regeneration,  and  entire  sanctification  is  the  maturing 
of  all  the  graces  imparted  to  the  soul  at  the  time  of  regeneration. 
Mr.  Fletcher  says,  "We  give  the  name  of  'Christian  perfection* 
to  that  maturity  of  grace  and  holiness  which  established  adult 
believers  attain  to  under  the  Christian  dispensation."  Because 
sanctification  has  its  beginning  in  regeneration,  we  are  not 
thence  to  conclude  that  it  is  synonymous  with  regeneration,  or 
that  it  is  then  and  there  completed.  There  is  a  maturity — an 
entire  sanctification  subsequent  to  regeneration.  Mr.  Wesley 
and  Mr.  Watson  fix  the  commencement  of  sanctification  at  the 
time  of  regeneration,  but  they  make  a  distinction  between  that 
and  being  sanctified  wholly. 

Sanctification,  when  used  in  the  sense  of  holiness  or  Chris- 


190  CHRISTIAN  THEOLOGY 

tian  perfection,  is  a  higher  state  of  religious  experience  than 
regeneration.  Mr.  Ralston,  in  his  ^'Elements  of  Divinity," 
holds  that  sanctification  has  its  beginning  at  the  time  of  re- 
generation; but  that  ''entire  sanctijication  is  an  advanced,  or 
matured  state  in  religious  attainment,  which  it  is  the  duty  and 
privilege  of  all  justified  persons  earnestly  to  seek  by  faith  and 
prayers."  This  is  substantially  the  view  of  the  majority  of  the 
commentators  and  theologians. 

The  works  of  grace  wrought  in  and  for  the  soul,  however 
closely  they  may  be  allied  to  each  other  in  point  of  time,  are  not 
the  same  in  kind.  Justification,  regeneration,  adoption,  and 
the  witness  of  the  Spirit  all  differ  in  kind ;  each  is  distinct  in 
nature,  and  neither  of  them,  nor  all  of  them  combined  is  entire 
sanctification.  The  believer,  when  born  again,  and  made  a  new 
creature,  is  sanctified  in  an  important  degree,  but  to  be  "sancti- 
fied loliolly"  is  a  work  "wrought  in  the  soul  after  regeneration. 
Because  some  persons  have  become  fanatical  on  the  doctrine  of 
sanctification  is  no  argument  against  it.  Such  men  as  Wesley, 
Fletcher,  Clarke,  Watson,  Upham,  Benson,  Ralst-on,  Lee,  Pope, 
Miley,  Otterbein,  and  Edwards  can  hardly  be  classed  with 
fanatics.  These  men  all  believed  that  sanctification  is  a  dis- 
tinct work  and  subsequent  to  regeneration.  Some  persons  have 
become  fanatical  on  baptism,  the  Lord's  Supper,  and  the  second 
coming  of  Christ,  but  we  do  not  set  these  doctrines  aside  on  that 
accoimt.  Sanctification  is  as  clearly  and  distinctly  taught  in 
the  Holy  Scriptures  as  justification  and  regeneration.  Why 
oppose  or  try  to  explain  it  away  when  it  proposes  a  cleansing  of 
the  soul  from  all  the  defilement  of  sin,  and  filling  it  with  all  the 
fullness  of  God  ?  It  proposes  no  additional  burdens,  but  greater 
freedom.  It  proposes  no  less  peace,  but  'perfect  peace.  It  pro- 
poses no  less  love,  but  perfect  love.  It  proposes  no  less  faith, 
but  perfect  faith.  It  proposes  no  less  joy,  but  an  unspeahable 
joy.    Dr.  Ealston  says,  "It  matters  but  little  whether  this  emi- 


8ANCTIFICATWN  191 

nent  state  of  holiness  be  gained  by  a  bold,  energetic,  and  de- 
termined exercise  of  faith  and  prayer,  or  by  a  gradual  process — 
whether  it  be  instantaneous  or  gradual,  or  both  the  one  and  the 
other.  The  great  matter  is  with  each  and  all  of  us,  that  we 
lose  no  time,  but  arise  at  once  and  'press  on  toward  the  goal  unto 
the  prize  of  the  high  calling  of  God  in  Christ  Jesus'  (Phil.  3 : 
14)." 

Concerning  the  time  when  a  believer  is,  or  may  be  sanctified, 
that  is  indefinite.  It  may  be  wrought  in  the  soul  very  soon  after 
regeneration,  or  it  may  not  be  for  years.  Whenever  a  believer 
makes  a  full  and  complete  consecration  of  all  he  is,  and  of  all 
he  has,  and  fully  trusts  in  the  atoning  merits  of  Jesus  Christ, 
he  will  be  "sanctified  wholly." 

From  the  nature  of  consecration  we  conclude  that  it  is  a  work 
which  no  unregenerated  soul  can  perform.  "I  beseech  you 
therefore,  brethren,  by  the  mercies  of  God,  to  present  your 
bodies  a  living  sacrifice,  holy,  acceptable  to  God,  which  is  your 
reasonable  service"  (Rom.  12:  1).  Here  the  apostle  is  address- 
ing his  brethren,  evidently  those  who  had  been  justified.  He 
urges  them  to  give  themselves  up  to  God  in  the  true  spirit  of 
sacrifice.  This  they  had  not  done.  An  unregenerate  soul,  dead 
in  trespasses  and  sins,  could  not  make  a  living  sacrifice  to  God. 
The  same  apostle  says,  "But  present  yourselves  unto  God,  as 
alive  from  the  dead,  and  your  members  as  instruments  of  right- 
eousness unto  God"  (Rom.  6:  13).  Only  those  who  have  been 
made  alive  can  make  this  entire  consecration.  Mr.  Upham,  in 
his  "Interior  Life,"  says  that  in  order  to  attain  to  a  state  of 
holiness  there  must  be  "an  act  of  personal  consecration  to  God." 
He  says  further:  "Such  a  consecration,  extending  to  all  that 
we  are  and  all  that  we  have,  is  necessary.  And  let  it  not  be  said 
that  we  have  no  power  to  make  it.  We  are  not  speaking  now 
of  persons  who  are  in  the  deadness  of  original  unconversion. 
We  are  speaking  of  Christians — of  persons  in  a  justified  state, 


192  CHRISTIAN  THEOLOGY 

whose  dead  wills  have  been  partially  quickened  by  the  Holy 
Ghost,  and  who  certainly  can  do  something  in  this  way.  Such 
a  consecration,  therefore,  made  with  the  whole  soul  and  for  all 
coming  time,  is  necessary." 

We  will  now  invite  special  attention  to  two  thoughts:  (1) 
The  Word  of  God  requires  us  to  be  holy;  (2)  the  Holy  Scrip- 
tures teach  that  holiness,  perfection,  or  entire  sanctification  is 
subsequent  to  regeneration,  and  is  attainable  in  this  life. 

1.  The  Word  of  God  requires  us  to  he  holy.  This  great  doc- 
trine is  taught  in  the  use  of  various  terms,  only  a  few  of  which 
can  be  given  in  this  connection.  '"Walk  before  me,  and  be  thou 
perfect"  (Gen.  17:  1).  "Ye  therefore  shall  be  perfect,  as  your 
heavenly  Father  is  perfect"  (Matt.  5:  48).  "Finally,  brethren, 
farewell.  Be  perfected;  be  comforted ;  be  of  the  same  mind" 
(II.  Cor.  13:  11).  "And  let  patience  have  its  perfect  work, 
that  ye  may  be  perfect  and  entire,  lacking  in  nothing"  (Jas. 
1:4).  "Follow  after  peace  with  all  men,  and  the  sanctification 
without  which  no  man  shall  see  the  Lord"  (TIeb.  12:14). 
*'But  like  as  he  which  called  you  is  holy,  he  ye  yourselves  also 
holy  in  all  manner  of  living;  because  it  is  written,  Ye  shall  he 
holy;  for  I  am  holy"  (I.  Pet.  1 :  15,  16).  Those  who  object  to 
the  views  of  sanctification  herein  advocated  are  asked  to  bring 
their  Christian  experience  up  to  the  standard  set  by  the  Apostle 
Paul,  Eph,  3 :  17-19,  "That  Christ  may  dwell'  in  your  hearts 
through  faith  ;  to  the  end  that  ye,  being  rooted  and  grounded  in 
love,  may  be  able  to  comprehend  with  all  saints  what  is  the 
breadth  and  length  and  height  and  depth,  and  to  know  the  love  of 
Christ  wliich  passeth  knowledge,  that  ye  may  be  filled  unto  all 
the  fulness  of  God."  If  such  a  state  of  grace  is  not  attainable  in 
this  lifo,  why  did  the  apostle  pray  for  it  ?  Can  a  soul  be  filled 
with  "all  the  fulness  of  God"  until  after  it  has  been  emptied 
of  all  sin  and  uncleanness  ?  Let  those  who  are  in  the  possession 
of  this  love  "which  passeth  knowledge,"  and  who  are  "filled 


8ANCTIF1CATWN  193 

unto  all  the  f  ulnees  of  God"  tell  us  what  it  implies  and  includes. 
Add  to  this  the  words  of  Paul  in  Col.  2 :  10,  "And  in  him  ye 
are  made  full."  There  is  a  fullness,  a  completeness  in  Christ 
to  which  all  Christians  may  attain. 

If  it  were  necessary,  many  other  passages  of  similar  import 
•could  be  given.  But  these  are  sufficient  to  establish  beyond  a 
question  the  possibility  and  necessity  of  holiness  of  heart  and 
life.  If  such  a  state  of  grace  cannot  be  attained  in  this  life, 
why  did  the  sacred  writers  teach  it  ?  Were  they  deceived  or 
mistaken  in  the  matter  ?  Or,  did  they  wish  to  deceive  others  ? 
God  does  not  require  impossibilities  of  either  men  or  angels. 
When,  therefore,  he  commands  us  to  he  holy,  he  perfect,  it  is 
evident  that  such  a  state  of  grace  is  attainable.  God  requires 
us  to  repent  and  believe ;  and  all  agree  that  it  is  possible  for  us 
to  be  holy,  therefore  it  must  be  possible  for  us  to  attain  to  it. 
To  love  God  with  all  the  heart,  soul,  and  mind,  and  our  neighbor 
as  ourselves,  is  the  fulfilling  of  the  law,  and  this  we  are  required 
to  do.  But  no  one  whose  heart  is  not  perfect  before  God  can  do 
this. 

2.  The  Scriptures  teach  that  holiness,  perfection,  or  entire 
sanctification  is  subsequent  to  regeneration,  and  it  is  to  be  at- 
tained in  this  life. 

As  there  is  quite  a  diversity  of  opinion  even  among  good  men 
on  this  point,  we  need  to  study  it  with  great  care.  Sanctifica- 
tion  is  not  a  growth.  Regenerated  persons  may  grow  up  to  it, 
and  grow  on  afterward,  but  the  work  itself  is  not  a  growth, 
any  more  than  regeneration  is  a  growth.  Both  are  wrought 
in  the  soul  by  the  power  of  the  Holy  Spirit.  Entire  sanc- 
tification  is  consequent  upon  a  full  and  complete  consecra- 
tion. If  in  any  sense  it  means  to  cleanse  and  purify,  then 
it  must  be  instantaneous.  That  the  grace  planted  in  the 
soul  at  the  time  of  regeneration  will  be  strengthened  and  in- 
vigorated by  sanctification  is  not  questioned,  but  it  means  some- 

13 


194  CHRISTIAN  THEOLOGY 

thing  more  and  different  from  that.  While  other  meanings  are 
attached  to  the  word,  yet  when  applied  to  Christian  character 
it  carries  with  it  the  idea  of  cleansing,  purifying,  and  to  make 
holy.  But  the  Word  of  God  must  settle  this  question.  "For 
this  is  the  will  of  God,  even  your  sanctification"  (I.  Thes.  4:  3). 
Paul  is  not  addressing  unconverted  persons,  but  he  is  writing 
to  his  brethren,  informing  them  that  it  was  the  will  of  God, 
even  their  sanctification.  In  the  seventh  verse,  he  says,  "For 
God  called  us  not  for  uncleanness,  but  in  sanctification." 
Whatever  meaning  we  may  give  to  the  word  "sanctification," 
it  was  evidently  something  to  which  those  brethren  had  not  at- 
tained, and  which  it  was  the  will  of  God  they  might  receive. 
"And  the  God  of  peace  himself  sanctify  you  wholly;  and  may- 
your  spirit  and  soul  and  body  be  preserved  entire,  without  blame 
at  the  coming  of  our  Lord  Jesus  Christ.  Faithful  is  he  that  call- 
eth  you,  who  will  also  do  it"  (I.  Thes.  5:  23,  24).  These  are 
the  same  brethren  to  whom  the  apostle  said,  "It  is  the  will  of 
God,  even  your  sanctification."  He  first  states  that  they  may 
receive  it — "sanctify  you  wholly/'  Dr.  Clarke  says  that  the 
original  word  from  which  the  word  "wholly"  is  translated 
"means  precisely  the  same  as  our  phrase,  to  all  intents  and  pur- 
poses/* The  apostle  prays,  first,  that  they  may  be  sanctified 
wholly,  entirely,  to  all  intents  and  purposes,  to  the  uttermost; 
then  he  prays  that  the  whole  man,  in  this  sanctified  state,  may 
be  preserved  blameless  imto  the  coming  of  the  Lord.  This 
prayer  teaches  (1)  that  whatever  grace  they  had  received,  they 
were  not  yet  sanctified  wholly;  (2)  that  it  was  their  duty  and 
privilege  to  be  sanctified  wholly;  (3)  that  entire  sanctification 
is  not  to  take  place  w,  at,  or  after  death,  but  here  and  now.  If 
entire  sanctification  is  not  possible,  then  the  inspired  apostle 
made  a  mistake  in  praying  for  it;  (4)  this  passage  teaches 
plainly  "that  they  were  partly,  but  not  entirely  sanctified." 
The  same  doctrine  in  another  form  of  language  is  t-aught  by 


SANCTIFWATION  195 

the  apostle  when  he  says,  "Let  us  cleanse  ourselves  from  all 
defilement  of  flesh  and  spirit,  perfecting  holiness  in  the  fear 
of  God."  How  could  they  perfect  holiness  if  it  had  not 
been  commenced  in  them  ?  How  could  they  be  sanctified  wholly 
or  entirely,  if  it  had  not  been  commenced  in  them  ?  "And  press 
on  unto  perfection"  (Heb.  6:1).  From  the  first  principle  of 
the  doctrine  of  Christ  we  must  press  on.  We  must  not  continue 
in  childhood  forever.  There  is  a  maturity,  a  manhood  to  at- 
tain. We  are  to  come  "unto  the  unity  of  the  faith,  and  of  the 
knowledge  of  the  Son  of  God,  unto  a  full-grown  man,  unto  the 
measure  of  the  stature  of  the  fulness  of  Christ"  (Eph.  4:  13). 
This  is  Christian  perfection.  "The  measure  of  the  stature  of 
the  fulness  of  Christ."  This  is  precisely  what  the  apostle  means 
when  he  says,  "Let  us  press  on  to  perfection."  "But  whoso 
keepeth  his  word,  in  him  verily  hath  the  love  of  God  been  per- 
fected" (L  John  2:5).  "Herein  is  love  made  perfect  with  us, 
that  we  may  have  boldness  in  the  day  of  judgement.  .  .  . 
There  is  no  fear  in  love:  but  perfect  love  casteth  out  fear, 
.  .  .  and  he  that  feareth  is  not  made  perfect  in  love"  (I. 
John  4:  17,  18).  Erom  these  scriptures  it  is  very  evident  that 
love  in  some  degree  may  dwell  in  the  heart,  and  it  is  also  evident 
that  that  love  may  be  perfected.  "Perfect  love  casteth  out 
fear."  Love  is  always  perfect  in  its  nature,  but  it  may  not  be  in 
degree.  It  is  not  said  of  those  that  had  tormenting  fears  that 
they  had  not  love  at  all,  but  their  love  was  not  perfected.  Mr. 
Upham  says,  "Although  it  is  possible  for  a  person  who  is  par- 
tially holy  to  grow  in  holiness,  a  person  who  is  entirely  holy  will 
grow  much  more."  We  may  have  a  degree  of  love,  and  find 
much  comfort  in  it.  We  may  also  have  the  fullness  of  love, 
and  find  much  more  comfort.  We  will  give  a  few  passages  to 
show  that  some  persons  did  attain  to  a  state  of  entire  sanctifica- 
tion,  or  Christian  perfection.  "And  the  Lord  said  unto  Satan, 
Hast  thou  considered  my  servant  Job  ?   for  there  is  none  like 


196  CHRISTIAN  THEOLOGY 

him  in  the  earth,  a  perfect  and  an  upright  man,  one  that  fear- 
eth  God,  and  escheweth  evil"  (Job  1:  8).  ''Mark  the  perfect 
man,  and  behold  the  upright:  for  the  latter  end  of  that  man 
is  peace"  (Ps.  37 :  37).  "The  righteousness  of  the  perfect  shall 
direct  his  way"  (Prov.  11:5).  "Ilowbeit  we  speak  wisdom 
among  the  perfect"  (I.  Cor.  2:  6).  "Let  us  therefore,  as  many 
as  be  perfect,  be  thus  minded"  (Phil.  3: 15). 

There  is  perfect  love,  perfect  peace,  perfect  joy,  and  perfect 
fullness  in  Jesus  Christ.  To  each  and  all  of  these  every  be- 
liever may  attain.  The  blood  of  Jesus  Christ  cleanseth  from  all 
sin,  and  from  all  unrighteousness,  so  that  the  believer  may  be 
one  in  him,  and  one  with  him.  Let  all  remember  that  a  pur© 
heart — washed,  cleansed  in  the  blood  of  the  Lamb — is  the  quali- 
fication and  security  for  heaven.  Nothing  less  than  this  will 
suffice. 

We  will  close  this  chapter  with  a  brief  extract  from  the  writ- 
ings of  Bishop  Usher.  "I  must  tell  you,"  says  that  devout  man, 
"we  do  not  well  understand  what  sanctification  and  the  new 
creature  are.  It  is  no  less  than  for  a  man  to  be  brought  to  an 
entire  resignation  of  his  own  will  to  the  will  of  God,  and  to  live 
in  the  offering  up  of  his  soul  continually  in  the  flames  of  love, 
as  a  whole  burnt-offering  to  Christ ;  and,  oh !  how  many  who 
profess  Christianity  are  unacquainted  experimentally  with  this 
work  upon  their  souls." 


CHAPTER  XXIII. 

DIVINE  PROVIDENCE. 

By  "Divine  Providence"  we  understand  the  uniform  and 
constant  operation  of  God  throughout  the  entire  universe.  God 
is  everywhere,  and  everywhere  at  work.  Nothing  is  too  vast  for 
his  management,  and  nothing  so  small  as  to  be  below  his  notice. 

Dr.  Pope  defines  providence  thus,  "It  expresses  the  truth  that 
God  orders  and  governs  all  things  for  the  attainment  of  the  pur- 
pose of  their  creation."  The  word  "providence"  means  fore- 
sight and  provision.  He  describes  it  as:  "Precisely  as  his 
creating  act,  with  the  same  relation  to  the  Holy  Trinity.  As 
the  three  Persons  concurred  in  the  beginning,  so  they  conspire 
to  bring  all  things  to  their  end."  Concerning  the  range  of  the 
divine  operation  of  providence,  he  says  it  is  "the  conservation  of 
all  things  for  their  end ;  then,  more  specifically,  the  preserva- 
tion of  created  life ;  and  in  the  highest  sense,  the  government 
of  moral  intelligences." 

Good  and  wise  men  differ  in  their  opinion  respecting  the  na- 
ture of  God's  providence,  as  to  whether  it  is  general  or  particu- 
lar. We  conceive  that  both  opinions  are  correct,  for  "the  general 
providence  of  God,  properly  understood,  reaches  to  the  most 
particular  and  minute  objects  and  events,  and  the  particular 
providence  of  God  becomes  general  by  its  embracing  every  par- 
ticular." Providence  not  only  implies  forethought,  but  it  in- 
cludes the  constant  operation  of  God  in  every  part  of  the  uni- 
verse. There  is  not  a  law  nor  force  in  nature  but  would  at  once 
become  inoperative  if  the  divine  presence  were  withdrawn.  It 
is  affirmed  in  the  Holy  Scriptures  that  "God  created  the  heaven 
and  the  earth,"  and  it  is  also  affirmed  that  "in  him  all  things  con- 
sist," and  that  "in  him  we  live  and  move  and  have  our  being." 

1»7 


198  CHRISTIAN  THEOLOGY 

God  governs  the  universe  of  matter  and  mind  in  a  manner 
which  accords  with  his  own  eternal  perfection.  Those  who 
would  divorce  him  from  his  own  creation  claim  that  everything 
is  governed  by  fixed  laws,  to  which  we  readily  assent.  But  these 
laws  are  not  self-originated  and  self-operative.  God  not  only 
created  the  heaven  and  the  earth,  but  all  the  laws  and  forces  in 
the  universe,  so  that  whether  we  affirm  that  he  governs  by  fixed 
laws  or  independent  of  such  laws,  the  fact  remains  that  he  gov- 
erns. There  is  not  a  law  nor  force  in  nature  but  that  would 
fall  flexible  as  the  lash  of  a  whip  if  his  presence  were  with- 
drawn. Is  it  easier  to  govern  the  universe  by  creating  and  sus- 
taining laws  to  govern,  or  to  govern  direct  without  these  ? 

Because  the  operations  of  divine  Providence  are  in  great 
measure  hidden  from  us,  we  are  not  thence  to  conclude  that  he 
does  not  govern  at  all.  The  Scriptures  not  only  affirm  that  God 
created  all  things,  but  that  he  sustains  all  things.  No  matter 
how  he  does  it.  The  manner  in  which  he  governs  and  controls 
all  things  is  not  so  much  a  matter  for  our  faith  as  the  fact  itself. 
"And  we  know  that  to  them  that  love  God  all  things  work  to- 
gether for  good"  (Rom.  8 :  28).  Paul  states  this  as  a  fact.  But 
instead  of  accepting  it  as  a  fact,  we  concern  ourselves  to  find  out 
how  he  does  it ;  and  because  we  cannot  understand  how  "all 
things  work  together  for  good,"  we  doubt  as  to  whether  or  not  it 
is  true. 

God  is  the  soul  of  the  universe,  and  everything  is  ascribed  to 
him.  Creation,  preservation,  day  and  night,  the  falling  rain, 
snow,  hail,  the  lightnings,  thunder,  and  wind — all  are  ascribed 
to  him  and  controlled  by  him.  It  is  a  vast  and  profound  scheme, 
and  to  us  complicated  and  inexplicable  in  many  of  its  parts,  but 
the  final  result  will  be  the  glory  of  God.  In  the  end,  all  will 
realize  that  while  "clouds  and  darkness  are  round  about  him: 
righteousness  and  judgement  are  the  foundation  of  his  throne" 
(Ps.  97:2). 


DIVINE  PROVIDENCE  199 

Let  us  turn  to  a  few  of  the  many  passages  which  teach  in 
plain  language  that  "all  things  are  subject  to  the  ruling  provi- 
dence of  God,"  "Thine,  O  Lord,  is  the  greatness,  and  the 
power,  and  the  glory,  and  the  victory,  and  the  majesty :  for  all 
that  is  in  the  heaven  and  in  the  earth  is  thine;  .  .  .  both 
riches  and  honour  come  of  thee,  and  thou  rulest  over  all ;  and  in 
thine  hand  is  power  and  might ;  and  in  thine  hand  it  is  to  make 
great,  and  to  give  strength  unto  all"  (L  Chr,  29:  11,  12).  "O 
Lord,  thou  preservest  man  and  beast"  (Ps,  36 :  6).  "And  he  is 
before  all  things,  and  in  him  all  things  consist"  (Col.  1:  17). 
"For  in  him  we  live,  and  move,  and  have  our  being"  (Acts  IT: 
28).  The  Scriptures  abound  with  passages  which  teach  that  all 
things  are  subject  to  the  control  of  the  Almighty.  Concerning 
the  universality  of  God's  ruling  providence.  Dr.  Miley  says, 
"The  earth  and  the  heaven,  the  forces  of  nature,  the  seasons  of 
the  year,  the  harvests  of  the  field,  the  fruits  of  the  earth,  the 
powers  of  human  government,  the  allotments  of  human  life  are 
all  thus  subject"  to  his  control.  Is  this  not  in  harmony  with  our 
highest  conception  of  the  eternal  fitness  of  things  ?  Who  but  a 
being  of  almighty  power,  infinite  wisdom,  and  universal  pres- 
ence could  uphold,  sustain,  and  control  the  affairs  of  a  universe 
so  vast  as  that  to  which  we  belong  ? 

Although  the  mode  of  the  divine  operation  may  in  many  re- 
spects be  unknown  to  us,  yet  the  fact  of  an  overruling  and  con- 
trolling influence,  both  in  the  moral  and  natural  worlds,  forces 
itself  upon  our  consciousness.  The  order  and  harmony  main- 
tained in  the  universe  are  evidences  of  omniscience,  omnipres- 
ence, and  almighty  power.  While  God  is  directing  the  sun, 
moon,  and  stars  in  their  course,  and  ruling  among  empires  on 
earth,  he  is,  at  the  same  time,  watching  over  the  humble  good 
man,  feeding  the  ravens  in  their  forest  home,  beholding  the  spar- 
row as  it  falls,  and  numbering  the  hairs  of  our  heads.  He  orders 
the  steps  of  a  good  man,  overrules  the  evil  designs  of  wicked 


200  CHRISTIAN  THEOLOGY 

men,  makes  the  wrath  of  man  to  praise  him,  and  Joeth  all  things 
according  to  the  council  of  his  own  will. 

God's  dealings  with  the  children  of  men  are,  for  the  most  part^ 
mysterious  and  inexplicable.  ''For  my  thoughts  are  not  your 
thoughts,  neither  are  your  ways  my  ways,  saith  the  Lord.  For 
as  the  heavens  are  higher  than  the  earth,  so  are  my  ways  higher 
than  your  ways,  and  my  thoughts  than  your  thoughts"  (Isa.  55  : 
8,  9).  There  are  depths,  but  depths  are  for  God,  and  not  for 
man.  There  are  mysteries,  but  mysteries  are  for  God.  ''It  is 
happy  for  me,"  says  Bishop  Hall,  "that  God  makes  me  of  his 
court  and  not  of  his  council."  However  dark  and  mysterious 
the  operations  of  divine  providence  may  be  to  us,  it  is  a  con- 
solation to  know  "that  to  them  that  love  God  all  things  work 
together  for  good"  (Rom.  8 :  28).  How  all  things  work  together 
for  good  we  may  not  know,  but  God  has  said  it,  and  his  word 
will  stand  forever.  It  requires  no  great  effort  to  believe  that 
"all  things  work,"  but  to  believe  that  "all  things  work  together" 
requires  greater  faith,  and  when  it  comes  to  believe  that  "all 
things  work  together  for  good,"  our  faith  stumbles,  and  often 
falls.  We  cannot  trust  our  Father,  because  we  cannot  see  how 
it  is  done.  While  the  storm  was  still  raging,  and  all  on  board 
had  given  up  for  lost,  Paul  prayed  and  received  assurance  that 
all  would  be  saved,  and  said  to  the  crew  and  passengers,  "Sirs,, 
be  of  good  cheer :  for  I  believe  God,  that  it  shall  be  even  so  as- 
it  hath  been  spoken  unto  me"  (Acts  28:  25).  When  God  says,. 
"All  things  work  together  for  good  to  them  that  love  God,"  we 
have  nothing  to  do  with  the  how.  That  is  his  part  of  the  con- 
tract ;  our  part  is  to  love,  trust,  and  obey,  ^o  matter  how  dark 
and  forbidding  our  environments  may  be,  God  can  bring  light 
out  of  darkness,  peace  out  of  confusion,  and  joy  out  of  sorrow. 
When  God  says,  "All  things  work  together  for  good  to  them  that 
love  God,"  so  it  will  be.  The  heavens  and  earth  may  pass  away, 
and  the  elements  melt  with  fervent  heat,  but  God,  in  his  wonder- 


DIVINE  PROVIDENCE  201. 

working  providence  will  bring  everything  to  pass  which  he  has 
promised. 

"By  him  all  things  consist."  "Every  object  in  nature  is  im- 
pressed with  his  footprints ;  and  each  new  day  repeats  the  won- 
ders of  creation.  Yes ;  there  is  not  a  morning  we  open  our  eyes, 
but  they  meet  a  scene  as  wonderful  as  that  which  fixed  the  gaze 
of  Adam  when  he  awoke  into  existence,  i^or  is  there  an  object, 
be  it  pebble  or  pearl,  weed  or  rose,  the  flower-spangled  sward 
beneath,  or  the  star-spangled  sky  above,  a  worm  or  an  angel,  a. 
drop  of  water  or  a  boundless  ocean,  in  which  intelligence  may 
not  discern  and  piety  may  not  adore  the  providence  of  Him  who^ 
assumed  our  nature,  that  he  might  save  our  souls." 

How  cold  and  cheerless  that  philosophy  which  banishes  the 
Creator  from  his  own  creation,  and  leaves  the  control  and  des- 
tiny of  all  things  to  the  caprice  of  chance.  This  Epicurean 
atheism  is  not  confined  to  those  alone  who  are  known  as  skeptics, 
but  may  be  found  among  those  who  profess  to  believe  in  a  provi- 
dence. The  grounds  of  this  practical  skepticism  lie  in  a  failure 
to  recognize  a  providence  in  little  things ;  also,  in  a  failure  to 
accept  the  truth  that  while  God  does  not  order  all  things,  he  di- 
rects, overrules,  and  controls  all  things.  The  heart  grows  sad 
at  the  thought  of  being  left  to  ourselves — no  one  to  care  for  us ;. 
no  one  to  direct  our  steps ;  no  one  to  see  in  advance  of  us ;  no 
one  to  control  the  circumstances  around  us ;  poor,  forsaken,  fa- 
therless children,  wandering  around  for  a  while  on  earth,  and 
then  passing  into  the  great  unknown — forgotten,  perished. 

A  God  without  a  providence  is  a  contradiction.  They  mu- 
tually imply  each  other.  A  God,  eternal,  immutable,  omnis- 
cient, omnipresent,  omnipotent,  just,  holy,  good,  and  merciful. 
Here  is  solid  rock.  "That  this  God  created  the  heavens  and  the 
earth,  and  all  that  in  them  is,  visible  as  well  as  invisible,  and 
furthermore  sustains,  governs,  protects,  and  supports  the  same." 

As  already  stated,  there  are  deep  and  inexplicable  mysteries- 


202.  CHRISTIAN  THEOLOGY 

in  the  doctrine  of  a  universal  providence.  "We  see  through  a 
glass  darkly."  ''We  see  in  part,"  but  it  is  only  in  part  "O 
the  depth  of  the  riches  both  of  the  wisdom  and  the  knowledge 
of  God !  how  unsearchable  are  his  judgements,  and  his  ways 
past  tracing  out"  (Eom.  11:33).  "Lo,  these  are  but  the 
outskirts  of  his  ways :  and  how  small  a  whisper  do  we  hear  of 
him !  But  the  thunder  of  his  power  who  can  understand  ?"  (Job 
26:14). 

In  this  time-haze  it  is  not  for  man  to  know  and  understand 
all  the  ways  of  the  Almighty.  Oftentimes  what  seem  to  be 
hindrances  are  helps,  and  what  appear  to  be  against  us  are  for 
us.  ''All  chastening  seemeth  for  the  present  to  be  not  joyous, 
but  grievous:  yet  afterward  it  yieldeth  peaceable  fruit  unto 
them  that  have  exercised  thereby,  even  the  fruit  of  righteous- 
ness" (Ileb.  12:11).  When  Jacob  was  asked  to  send  Ben- 
jamin with  his  brethren  to  Egypt,  he  stoutly  refused.  He  said, 
^'Joseph  is  not,  and  Simeon  is  not,  and  ye  will  take  Benjamin 
away:  all  these  things  are  against  me"  (Gen.  42:36).  So  it 
appeared  to  him.  But  were  they  against  him  ?  Verily  not,  for 
the  sequel  shows  that  they  were  all  for  him.  So  we  often  in- 
terpret our  afflictions,  losses,  disappointments,  and  sorrows  to 
be  against  us,  when  they  are  really  for  us.  While  God  does  not . 
always  order  this  and  that  to  como  upon  us,  he  permits,  and 
then  overrules  to  the  glory  of  his  name. 

While  we  are  not  able  to  harmonize  God's  sovereignty  with 
men's  individual  responsibility,  we  know  from  the  teachings  of 
the  Holy  Scriptures  that  God  "worketh  all  things  after  the  coun- 
sel of  his  will"  (Eph.  1:11),  and  that  man  is  a  free  moral 
agent,  and  here  we  must  let  that  question  rest. 

A  firm  belief  in  the  doctrine  of  a  universal  providence,  not- 
withstanding the  mysteries  which  may  be  involved  in  it,  brings 
to  the  human  consciousness  a  great  flow  of  solid  comfort.  When 
John  was  on  the  island  of  Patmos,  he  said,  "And  I  heard  as  it 


DIVINE  PROVIDENCE  203 

were  the  voice  of  a  great  multitude,  and  as  the  voice  of  mauj 
waters,  and  as  the  voice  of  mighty  thunders,  saying,  Hallelujah : 
for  the  Lord  our  God,  the  Almighty  reigneth"  (Rev.  19:  6). 
This  mighty  God  reigns  in  heaven  and  in  the  earth.  He  super- 
intends the  affairs  in  all  worlds,  and  does  not  overlook  the  small- 
est things.  What  a  beautiful  and  instructive  lesson  our  Lord 
taught  his  disciples.  "Behold  the  birds  of  the  heaven,  that  they 
sow  not,  neither  do  they  reap,  nor  gather  into  barns ;  and  your 
heavenly  Father  feedeth  them.  Are  not  ye  of  much  more 
value  than  they  ?  .  .  .  Consider  the  lilies  of  the  field,  how 
they  grow.  .  .  .  But  if  God  doth  so  clothe  the  grass,  .  .  . 
shall  he  not  much  more  clothe  you,  O  ye  of  little  faith  '"  (Matt. 
6:  26-30).  Add  to  this  the  lesson  of  the  sparrow,  "Not  one  of 
them  shall  fall  on  the  ground  without  your  Father :  but  the  very 
hairs  of  your  head  are  all  numbered.  Fear  not  therefore ;  ye 
are  of  more  value  than  many  sparrows"  (Matt.  10:  29-31). 

"Christ  revealed  God  to  us  as  a  Father.  In  his  first  and  last 
words,  Christ  calls  him  'Father.'  As  a  Father,  God  thinks  of 
us,  loves  us,  works  for  us  in  the  future.  'Father'  is  the  most  en- 
dearing appellation  in  which  he  is  made  known  unto  us." 
Strange  and  inexplicable  as  some  of  his  providences  may  appear 
to  us,  we  are  to  remember  that  our  Father  in  heaven  seeth  all 
things  and  knoweth  all  things,  and  will  neither  leave  us  to  our- 
selves nor  turn  us  away  as  unworthy  of  his  care  and  protection. 

Dr.  Fuller  says  that  he  was  shown  the  wrong  side  of  a  piece 
of  tapestry,  and  he  could  see  nothing  but  confusion — a  company 
of  thrums  and  threads,  with  pieces  and  patches  of  several  sorts, 
sizes,  and  colors.  But  when  he  looked  on  the  right  side,  he  saw 
letters,  flowers,  and  beautiful  characters,  all  in  the  most  perfect 
order.  So  now,  in  this  time-haze,  as  we  look  upon  God's  provi- 
dential tapestry,  we  may  see  what  seems  to  us  little  else  than 
confusion ;  but  when  we  see  the  God,  or  heaven  side,  everything 
will  appear,  not  only  beautiful,  but  in  the  most  perfect  order  and 


204  CHRISTIAN  THEOLOGY 

harmony.  Ezekiel's  vision,  recorded  in  the  first  chapter  of  his- 
prophecies,  concerning  that  strange  vehicle,  with  its  many  com- 
plications, and  especially  the  appearance  of  a  wheel  within  a 
wheel  is  a  far-reaching  and  instructive  lesson  on  the  operations 
of  divine  providence,  as  manifested  in  the  history  of  nations  and 
the  experience  of  individuals.  Notwithstanding  the  complica- 
tion in  the  appearance  of  the  vehicle,  and  the  possible  retro- 
grade motion  suggested  by  the  wheel  within  a  wheel,  the  prophet 
is  particular  to  state  that  when  the  vehicle  moved  it  went 
straight  forward,  and  came  straight  back.  So  in  the  moral 
government  of  the  universe,  whether  we  understand  it  or  not, 
in  the  end  it  will  be  seen  and  proclaimed  that  everything  moved 
straight  forward  and  came  straight  back.  What  the  Almighty 
Father  does  is,  and  must  be,  eternally  right.  As  a  fit  closing 
of  this  chapter,  I  quote  from  Isaiah  50:10,  "Who  is  among; 
you  that  feareth  the  Lord,  that  bbeyeth  the  voice  of  his  servant  ? 
he  that  walketh  in  darkness,  and  hath  no  light,  let  him  trust  in 
the  name  of  the  Lord,  and  stay  upon  his  God." 


CHAPTER  XXIV. 

LOVE  TO  GOD. 

The  wh6le  duty  of  man,  or  the  entire  system  of  Christian, 
othics,  as  taught  by  the  Saviour  is  embraced  under  two  heads, 
namely,  Love  to  God  and  love  to  man.  "Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind.  This  is  the  great  and  first  commandment.  And 
a.  second  like  unto  it  is  this.  Thou  shalt  love  thy  neighbor  as  thy- 
self. On  these  two  commandments  hangeth  the  whole  law,  and 
the  prophets"  (Matt.  22 :  37-40).  All  the  law  and  the  prophets 
hang  on  these  two  commandments.  ''They  are  like  the  first  and 
last  links  of  a  chain,  all  the  intermediate  links  depend  on  them. 
True  religion  begins  and  ends  in  love."  Why  it  should  be  so 
we  may  not  know.  God,  who  created  man,  knows  what  is  best 
for  him  in  this  world,  and  in  the  world  to  come.  Hence,  in  his 
infinite  wisdom  and  goodness,  he  has  made  religion  to  consist 
principally  in  the  affections.  Inasmuch,  therefore,  as  love  is  the 
^reat  central  idea  in  our  most  holy  Christianity,  it  will  be  very 
important  for  us  to  understand  what  it  implies  and  includes. 

This  subject  might  have  been  considered  in  connection  with 
the  witness  of  the  Spirit  and  assurance,  but  we  think  it  is  of 
sufficient  importance  to  be  treated  separately.  There  is  a  ten- 
dency to  transfer  almost  everything  to  the  intellect.  The  re- 
ligion of  Jesus  Christ  is  for  the  whole  man,  so  that  the  physical 
and  intellectual  powers  are  more  or  less  affected  by  it,  but  there 
are  some  parts  of  it  which  belong  to  the  moral  or  spiritual  nature 
of  man.  Regeneration  is  not  a  physical  or  intellectual  change, 
hut  moral  or  spiritual.  Love  to  God  is  not  simply  an  exercise 
of  the  intellectual  powers,  but  it  flows  from  the  heart,  and  then 
only  when  it  is  planted  there  by  the  Holy  Spirit.     Take  from 

205 


206  CHRISTIAN  THEOLOGY 

the  religion  of  Christ  love,  joy,  peace,  and  comfort,  and  what 
have  you  left  I  Xothing  but  stern  duties,  which  must  be  dis- 
charged by  the  simple  force  of  the  will. 

In  all  the  ages  man  has  been  more  or  less  inclined  to  set  him- 
self up  against  God's  plans.  Any  way  is  better  than  his  way. 
God  has  so  ordained  that  the  religion  provided  for  man  in  the 
great  plan  of  human  redemption  shall  dwell  mainly  in  the  sensi- 
bilities or  affections.  But  man  says  that  is  not  the  better  way ; 
it  should  dwell  mainly  in  the  intellect  and  leave  the  emotions 
undisturbed.  Love,  which  means  ''an  affection  of  the  heart  ex- 
cited by  that  which  delights  or  commands  admiration,  kindness, 
and  devotion,"  is  not  to  find  any  place  in  it. 

I.  But  what  is  implied  and  included  in  love  to  God  as  repre- 
sented to  us  in  the  Holy  Scriptures  ? 

1.  It  implies  a  knowledge  of  him.  While  it  is  possible  for 
us  to  love  the  unseen,  it  is  not  joossible  for  us  to  love  the  un- 
known. We  must  know  something  of  the  purity,  wisdom,  good- 
ness, and  mercy  of  God  in  order  to  love  him.  "God  is  love.'* 
This  gracious  truth  is  communicated  to  us  through  his  word. 
In  the  realm  of  nature  we  see  evidences  of  his  wisdom  and 
power,  while  in  his  revealed  word  we  are  made  acquainted  with 
his  love,  goodness,  and  mercy.  God  in  nature,  God  in  redemp- 
tion, and  God  in  providence  are  subjects  upon  which  the  mind 
can  dwell  until  it  is  awed  into  reverence  and  filled  with  grati- 
tude. It  is  the  imperative  duty  of  all  intelligent  beings  to  know 
as  much  about  God  as  it  is  possible  to  know.  It  is  philosophic- 
ally and  experimentally  true  that  the  more  Ave  know  of  the  per- 
fections and  glories  of  the  Creator  and  Redeemer  of  fallen  man, 
the  more  we  will  see  in  him  to  love. 

2.  Love  to  God  is  a  sentiment.  By  sentiment  we  mean  more 
than  a  cold  abstract  opinion.  We  mean  a  sentiment  which  is 
accompanied  with  emotion,  gratitude,  and  admiration.  "It  is 
the  affections  of  the  soul  flowing  toward  God  in  emotions  of  ap- 


LOVE  TO  GOD  207 

proval,  admiration,  and  delight."  So  that  the  language  of  the 
loving  heart  is,  ''Whom  have  I  in  heaven  but  thee  1  and  there  is 
none  upon  earth  that  I  desire  above  thee." 

3.  Love  to  God  is  a  fruit  of  the  Spirit.  While  in  an  unre- 
generate  state  no  man  does,  or  can  love  God.  "Because  the  mind 
of  the  flesh  is  enmity  against  God;  for  it  is  not  subject  to  the 
law  of  God,  neither  indeed  can  it  be"  (Rom.  8:7). 

The  carnal  mind  must  be  destroyed.  When  this  is  done,  then 
the  "love  of  God  hath  been  shed  abroad  in  our  hearts  through 
the  Holy  Ghost  which  was  given  unto  us"  (Rom.  5:5).  Paul 
says,  the  "fruit  of  the  Spirit  is  love" — love  to  God  and  love  to 
man.  Whatever  is  done  in  us  of  a  spiritual  nature  is  done  by 
the  Holy  Spirit.  He  executes  the  will  and  pleasure  of  the 
Trinity. 

4.  To  love  God  with  all  the  heart  "is  to  love  nothing  in  com- 
parison to  him,  and  nothing  but  in  reference  to  him,  ready  to 
give  up,  do,  or  suffer  anything  in  order  to  please  and  glorify 
him."  To  this  state  of  perfect  love  it  is  the  duty  and  privilege 
of  all  Christians  to  attain. 

5.  Love  to  God  will  prompt  the  soul  to  obedience.  This  is 
clearly  implied  in  the  very  idea  of  loving  him  with  all  the  heart, 
mind,  and  strength.  Here  every  Christian  should  pause  and 
reflect.  Love  and  obedience  go  hand  in  hand.  Where  obedience 
is  wanting,  love  is  absent.  The  Scriptures  make  this  very  plain. 
"Great  peace  have  they  which  love  thy  law"  (Ps.  119:  165). 
"Ye  are  my  friends,  if  ye  do  the  things  which  I  command  you" 
(John  15:  14).  "If  a  man  love  me,  he  will  keep  my  word" 
(John  14:23).  "If  ye  love  me,  ye  will  keep  my  command- 
ments" (John  14:  15).  "For  this  is  the  love  of  God,  that  we 
keep  his  commandments"  (I.  John  5:3).  "But  whoso  keepeth 
his  word,  in  him  verily  hath  the  love  of  God  been  perfected" 
(I.  John  2:5).  If  at  any  time  we  should  find  in  our  hearts 
an  unwillingness  to  obey  one  of  God's  commandments,  we  have 


208  CHRISTIAN  THEOLOGY 

good  reason  to  suspect  that  our  love  to  God  is  not  what  it  should 
be.  "He  who  sees  God  in  all  things,  thinks  of  him  at  all  times, 
having  his  mind  continually  fixed  upon  God,  acknowledging  him 
in  all  his  ways ;  who  begins,  continues,  and  ends  all  his  thoughts, 
words,  and  works  to  the  glory  of  his  name — this  is  the  person 
who  loves  God  with  all  his  heart,  life,  strength,  and  intellect." 
Herein  is  that  "perfect  love"  that  casteth  out  fear.  • 

6.  Another  element  in  this  perfect  love  is  constancy.  While 
supreme  love  to  God  includes  all  the  emotions  of  the  soul,  such 
as  gratitude,  joy,  peace,  and  delight,  it  also  includes  a  principle, 
— a  real  divinity, — which  controls  every  power  of  the  human 
soul.  This  love  born  in  us  by  the  Holy  Ghost  is  a  power,  which 
nothing  in  heaven,  in  the  earth,  nor  under  the  earth  is  able  to 
subdue.  The  constancy  of  this  love  is  clearly  set  forth  by  Paul 
in  Rom.  8 :  38,  39,  'Tor  I  am  persuaded,  that  neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  things  present,  nor  things 
to  come,  nor  powers,  nor  height,  nor  depth,  nor  any  other  crea- 
ture, shall  be  able  to  separate  us  from  the  love  of  God,  which  is 
in  Christ  Jesus  our  Lord."  By  disobedience  we  may  lose  this 
love  out  of  our  hearts,  but  if  we  are  faithful  and  true  to  God, 
there  is  no  power  able  to  take  it  out  of  our  hearts.  Our  Lord 
said,  "If  ye  keep  my  commandments,  ye  shall  abide  in  my  love" 
(John  15:10). 

7.  Love  to  God  is  always  accompanied  by  the  fear  of  God. 
The  one  cannot  abide  in  the  soul  without  the  other.  By  this 
fear  of  God  is  not  meant  a  servile,  tormenting  fear,  but  a  rev- 
erential awe,  a  filial  emotion  of  the  soul  toward  God.  A  soul 
filled  with  the  love  of  God  continually  desires  his  favor,  dreads 
his  displeasure,  delights  in  his  law,  submits  to  his  will,  and  de- 
voutly worships  him.  "The  fear  of  the  Lord  is  the  beginning 
of  wisdom"  (Ps.  Ill:  10).  "The  fear  of  the  Lord  is  to  hate 
evil"  (Prov.  8: 13).  "Fear  God,  and  keep  his  commandments  j 
for  this  is  the  whole  duty  of  man"  (Eccl.  12: 13). 


LOVE' TO  GOD  209 

"Then  they  that  feared  the  Lord  spake  one  with  another :  and 
the  Lord  hearkened,  and  heard,  and  a  book  of  remembrance  was 
written  before  him,  for  them  that  feared  the  Lord,  and  that 
thought  upon  his  name''  (jMal.  3:  16).  The  fear  of  the  Lord, 
as  set  forth  in  these  passages,  is  a  holy  disposition  formed 
in  the  soul  by  the  Holy  Spirit,  which  inclines  us  to  walk  in  the 
ways  of  his  commandments.  Love,  fear,  and  obedience  are  so 
closely  allied  to  each  other  in  the  Christian  soul  that  we  cannot 
separate  them.  When  these  graces  flourish  in  the  soul,  the  wor- 
ship of  God  will  be  delightful.  Without  them,  we  cannot  ren- 
der acceptable  service  to  God.  But  love  is  the  principal  thing. 
Paul  puts  it  above  faith  and  hope.  In  Paul's  first  epistle  to  the 
Corinthians,  he  devotes  one  chapter  (13)  to  love.  Any  one  who 
will  take  the  time  to  study  this  chapter  cannot  fail  to  see  the 
importance  the  apostle  attaches  to  this  grace.  ''If  I  speak  with 
the  tongues  of  men  and  angels,  .  .  .  and  if  I  have  the  gift 
of  prophecy,  and  know  all  mysteries  and  all  knowledge;  and 
if  I  have  all  faith,  so  as  to  remove  mountains,  .  .  .  and  if  I 
bestow  all  my  goods  to  feed  the  j^oor,  and  if  I  give  my  body 
to  be  burned,  but  have  not  love,  it  profiteth  me  nothing.  Love 
suffereth  long,  and  is  kind;  .  .  .  vaunteth  not  itself,  is 
not  puffed  up,  .  .  .  seeketh  not  its  own,  is  not  provoked, 
taketh  not  account  of  evil;  .  .  .  beareth  all  things,  be- 
lieveth  all  things,  hopetli  all  things,  endureth  all  things. 
Love  never  faileth."  He  closes  the  chapter  with  these  words, 
^'But  now  abideth  faith,  hope,  love,  these  three ;  and  the  great- 
est of  these  is  love."  If  Paul  did  not  overestimate  love,  which 
lie  certainly  did  not,  then  love  stands  in  the  forefront  of  Chris- 
tian experience.  It  stands  above  gifts,  tongues,  prophecy,  be- 
nevolence, faith,  and  hope.  Love  to  Christ  and  for  Christ  is 
the  very  soul  of  religion.  Without  it  all  else  we  may  do  is 
sounding  brass  or  a  tinkling  cymbal.  He  does  not  ask  that  our 
love  shall  equal  his,  but  resemble  his.     He  does  not  ask  that  it 

14 


210  CHRISTIAN  THEOLOGY 

shall  be  of  the  same  strength  as  his,  but  of  the  same  kind.  "He 
that  loveth  not,  knoweth  not  God;  for  God  is  love"  (I.  John 
4:8). 

Supreme  love  to  God,  with  relative  love  to  our  fellows,  is  the 
strongest  force  in  Christian  character.  "And  we  know  and  have 
believed  the  love  which  God  hath  in  us.  God  is  love ;  and  he 
that  abideth  in  love  abideth  in  God,  and  God  abideth  in  him. 
Herein  is  love  made  perfect  with  us,  that  we  may  have  boldness 
in  the  day  of  judgement;  because  as  he  is,  even  so  are  we  in 
this  world.  There  is  no  fear  in  love:  but  perfect  love  casteth 
out  fear,  because  fear  hath  punishment ;  and  he  that  feareth  is 
not  made  perfect  in  love"  (I.  John  4:  16-19). 

II.  Love  to  our  neighbor.  ''Thou  shalt  love  thy  neighbor  as 
thyself."  This  is  the  second  great  commandment,  and  is  like 
unto  the  first.  We  connect  it  with  love  to  God,  because  it  springs 
from  it  as  its  source,  and  because  our  Saviour  so  presented  it. 
Love  to  our  neighbor  includes  not  only  those  that  live  by  our 
side,  but  the  whole  family  of  man — friends  and  enemies.  This 
is  beautifully  brought  out  in  the  account  our  Lord  gives  of  the 
good  Samaritan.  (Luke  10:  29.)  As  we  have  means  and  op- 
portunity we  must  do  good  unto  all  men.  We  are  one  family ; 
and  hence  should  cherish  a  humane,  tender,  and  benevolent  re- 
gard for  the  whole  race.  In  this,  as  in  many  other  particulars, 
our  holy  Christianity  rises  above  all  other  religions. 

This  love  of  our  neighbor  distinguishes  itself  in  four  particu- 
lars, namely,  equity,  benevolence,  succor,  and  charity.  ''Love 
thy  neighbour  as  thyself."  "All  things  therefore  whatsoever  ye 
would  that  men  should  do  imto  you,  ej'en  so  do  ye  also  unto 
them:  for  this  is  the  law  and  the  prophets"  (Matt.  7:12). 
"And  as  ye  would  that  men  should  do  to  you,  do  ye  also  to 
them  likewise"  (Luke  6:  31).  This  is  Christian  neighborship. 
This  is  the  true  spirit  of  Christ's  religion.  It  teaches  us  that 
we  must  think  and  speak  of  others  as  we  would  have  them  think 


LOVE  TO  GOD  .    211 

and  speak  of  us.  "We  must  do  everything  in  our  power,  through 
all  the  possible  varieties  of  circumstances,  for  our  neighbors, 
which  we  would  wish  them  to  do  unto  us,  were  our  situations 
reversed," — this,  and  nothing  less  than  this,  loving  our  neighbor 
as  we  love  ourselves.  The  duty  of  loving  our  neighbor  does  not 
imply  that  we  must  love  their  faults,  but  love  them  notwith- 
standing their  faults.  We  are  to  love  them  as  we  love  ourselves. 
We  love  ourselves  not  because  we  have  faults,  but  notwithstand- 
ing our  faults. 

So  we  are  to  love  our  neighbor  as  we  love  ourselves.  The 
church  would  accomplish  vastly  more  good  if  each  member 
would  cary  out  practically  this  injimction  of  the  Saviour,  "Love 
thy  neighbor  as  thyself."  Those  who  love  God  with  all  the  heart 
will  love  their  neighbor  as  they  love  themselves.  They  cannot 
be  separated. 

There  is  no  influence  going  out  from  the  Christian  church 
that  has  so  much  power  over  the  hearts  and  minds  of  the  people 
as  that  which  grows  out  of  love.  The  world  is  surfeited  with 
hatred  and  cruelty — hearts  grow  sick  and  faint  under  their 
withering  influence.  Love,  which  means  affection,  good  will, 
benevolence,  and  kindness,  flowing  out  from  the  church  over 
such  a  discordant  state  in  society,  wnll  not  only  help  to  lift  the 
dark  cloud  from  over  the  people,  but  win  many  from  under  its 
immediate  influence.  Life  affords  but  few  opportunities  to  do 
what  men  w^ould  call  great  things,  but  scarce  a  day  passes  but 
that  affords  an  opportunity  to  perform  some  act  of  kindness. 
Love  is  always  on  the  watch-tower  looking  for  an  opportunity 
to  do  some  one  good. 


.CHAPTER  XXV. 

PRAYER. 

Peayek  is  a  solemn,  important,  and  delightful  part  of  divine 
worship.  It  is  external  and  internal.  Prayer  has  been  well 
defined  as  the  "offering  up  of  our  desires  unto  God  for  things 
agreeable  to  his  will,  in  the  name  or  through  the  mediation  of 
Jesus  Christ,  by  the  help  of  the  Holy  Spirit,  with  a  confession 
of  our  sins,  and  a  thankful  acknowledgment  of  his  mercies." 
!N^ow,  while  it  is  true  that  adoration,  thankfulness,  and  confes- 
sion are  usually  joined  with  extended  prayer,  and  it  is  not  by 
any  means  improper  that  they  should  be,  yet  in  a  strict  sense 
they  are  distinct  acts  of  worship.  Strictly  speaking,  praying 
"is  asking  God  for  such  things  as  we  need,  and  as  he  has  prom- 
ised to  give."  Acceptable  prayer  must  be  offered  to  God  in  the 
name  of  Jesus  Christ.  All  forms  of  prayer  that  do  not  recog- 
nize the  name  of  Christ  are  not  only  not  acceptable  to  God,  but 
exceedingly  offensive  to  him. 

"There  is  no  other  name  under  heaven  given  among  men, 
whereby  we  must  be  saved."  "Whatsoever  ye  shall  ask  in  my 
name,  that  will  I  do"  (John  14:  13). 

I.  Prayer  is  a  most  reasonable  service.  It  is  an  acknowl- 
edgment of  our  dependence  upon  God  and  his  all-sufiiciency  to 
supply  our  needs.  "For  he  that  coraeth  to  God  must  believe 
that  he  is,  and  that  he  is  a  rewarder  of  them  that  seek  after  him" 
(Heb.  11:  6).  Prayer,  in  its  very  nature,  is  an  expression  of 
want  and  an  earnest  desire  for  help.  God  only  is  independent ; 
man  is  dependent  in  the  broadest  sense.  Prayer,  therefore,  is 
the  weak  looking  to  the  strong  for  strength ;  it  is  the  ignorant 
looking  to  the  wise  for  wisdom.     Sincere  prayer  will  promote 

^12 


PRAYER  213 

in  the  soul  this  sense  of  dependence ;   it  is  therefore  a  most  rea- 
sonable service. 

1.  The  simple  exercise  of  the  mind  in  prayer  will  tend  to 
preserve  in  the  mind  a  knowledge  of  God.  To  pray  is  to  bring 
God  directly  before  the  mind,  in  all  the  infinity  of  his  attri- 
butes, so  far  as  the  human  mind  can  grasp  an  idea  of  the  infinite 
God.  It  is  therefore  a  most  solemn  service — frail,  erring,  finite 
man  addressing  the  infinite  God. 

2.  Prayer  is  objected  to  by  some  because  they  insist  that 
God  will  always  do  what  is  best  from  the  moral  perfections 
of  his  nature,  whether  we  pray  or  not.  To  this  objection  it 
may  be  replied,  "It  may  be  agreeable  to  perfect  wisdom  to  grant 
that  to  our  prayers  which  it  would  not  have  been  agreeable  to 
the  same  wisdom  to  have  given  us  without  praying  for  it." 

3.  Prayer  is  a  condition.  By  this  we  are  not  to  conclude 
that  prayer,  however  earnest  and  sincere,  possesses  any  inherent 
virtue  or  efficacy.  God  has  made  it  a  condition,  upon  the  proper 
performance  of  which  he  will  grant  certain  favors.  There  is 
no  merit  in  anything  we  do,  or  can  do,  but  God  has  promised 
certain  blessings  to  his  creatures  on  certain  conditions.  God, 
who  is  infinite  in  wisdom  and  goodness,  knows  what  is  best  for 
mankind,  and  therefore  commands  us  to  ask,  with  the  promise 
that  we  shall  receive.  Who  is  able  to  dictate  to  the  Almighty 
what  is  best  for  his  creatures  ? 

II.  We  will  now  consider  more  particularly  the  duty  of 
acceptable  prayer.  The  Scriptures  abundantly  teach  this,  both 
by  precept  and  example.  We  will  cite  a  few  passages  from  the 
Old  Testament.  "Then  began  men  to  call  upon  the  name  of 
the  Lord"  (Gen.  4:26).  "And  Abraham  planted  a  tamarisk 
tree  in  Beer-sheba,  and  called  there  on  the  name  of  the  Lord, 
the  Everlasting  God"  (Gen.  21 :  33).  "And  Samuel  cried  unto 
the  Lord  for  Israel;  and  the  Lord  answered  him"  (I.  Sam. 
7:  9).    "And  the  Lord  appeared  to  Solomon  by  night,  and  said 


214  CHRISTIAN  THEOLOGY 

unto  him,  I  have  heard  thy  prayer"  (II.  Chr,  7:  12).  '"Even- 
ing, and  morning,  and  at  noonday,  will  I  complain,  and  moan: 
and  he  shall  hear  my  voice"  (Ps.  55:  17).  Daniel  "went  into 
his  house ;  (now  his  windows  were  open  in  his  chamber  toward 
Jerusalem;)  and  he  kneeled  upon  his  knees  three  times  a  day, 
and  prayed,  and  gave  thanks  before  his  God,  as  he  did  afore- 
time" (Dan.  G:10). 

Turn  to  the  Xew  Testament,  where  the  duty  of  prayer  is  as 
clearly  laid  down  as  it  is  in  the  Old  Testament.  "But  watch 
ye  at  every  season,  making  supplication"  (Luke  21 :  36).  "Ask, 
and  it  shall  be  given  you ;  seek,  and  ye  shall  find ;  knock,  and 
it  shall  be  opened  unto  you"  (Matt.  7:7).  "And  he  spake  a 
parable  unto  them  to  the  end  that  they  ought  always  to  pray, 
and  not  faint"  (Luke  18:1).  "In  nothing  be  anxious;  but 
in  everything  by  prayer  and  supplication  with  thanksgiving  let 
your  requests  be  made  known  to  God"  (Phil.  4:6).  "Pray 
without  ceasing"  (I.  Thes.  5  :  17).  "I  desire  therefore  that  the 
men  pray  in  every  place,  lifting  up  holy  hands,  without  wrath 
and  disputing"  (L  Tim.  2:8). 

III.     The  nature  of  acceptable  prayer. 

1.  Prayer  is  a  spiritual  exercise,  and  can  only  be  offered  t^ 
God  acceptably  when  accompanied  by  the  Holy  Spirit.  "God 
is  a  Spirit,"  and  is  pleased  only  with  spiritual  worship.  "And 
I  will  pour  upon  the  house  of  David,  and  upon  the  inhabitants 
of  Jerusalem,  the  spirit  of  grace  and  of  supplication"  (Zech. 
12:  10).  "And  in  like  manner  the  Spirit  also  helpeth  our  in- 
firmity: for  we  know  not  how  to  pray  as  we  ought;  but  the 
Spirit  himself  maketh  intercession  for  us  with  groanings  which 
cannot  be  uttered"  (Kom.  8:  26).  "With  all  prayer  and  sup- 
plication praying  at  all  seasons  in  the  Spirit"  (Eph.  6:18). 
"I  will  pray  with  the  spirit,  and  I  will  pray  with  the  under- 
standing also"  n.  Cor.  14:15).  These  passages  teach  very 
plainly  that  acceptable  prayer  to  God  must  be  offered  with  the 


PRAYER  215 

spirit.  How  very  reasonable  this  is!  (1)  God  is  a  Spirit,  and 
how  can  we  approach  him  without  the  spirit?  (2)  "For  we 
know  not  how  to  pray  as  we  ought :  but  the  Spirit  himself  mak- 
eth  intercession  for  us  with  groanings  which  cannot  be  uttered" 
(Kom.  8:26). 

2.  Prayer,  to  be  acceptable  to  God,  must  be  offered  in  deep 
humility.  In  the  heart  of  that  Pharisee  that  stood  and  prayed 
and  thanked  God  that  he  was  not  as  other  men  there  was  no 
humility,  and  his  prayer  was  not  answered,  while  the  prayer 
of  the  publican,  simple  and  in  a  few  words,  was  heard,  because 
it  was  offered  in  the  spirit  of  deep  humility.  ISTothing  is  more 
becoming  on  the  part  of  poor,  fallen  humanity  than  humility. 
What  has  mortal  man  to  be  proud  of?  He  is  fallen,  corrupt, 
dependent,  and  may  die  any  moment.  "Every  one  that  is  proud 
in  heart  is  an  abomination  to  the  Lord"  (Prov.  16:  5).  "Yea, 
all  of  you  gird  yourselves  with  humility,  to  serve  one  another ; 
for  God  resisteth  the  proud,  but  giveth  grace  to  the  humble" 
(I.  Pet.  5  :  5,  6).  "For  every  one  that  exalteth  himself  shall  be 
humbled;  and  he  that  humbleth  himself  shall  be  exalted" 
(Luke  14: 11).  God  will  abase  the  proud,  and  give  grace  and 
glory  to  the  humble.  Humility  is  on  the  highway  to  immor- 
tality and  eternal  life. 

3.  Prayer,  to  be  acceptable  to  God,  must  be  offered  in  faith. 
"For  he  that  cometh  to  God  must  believe  that  he  is,  and  that 
he  is  a  rewarder  of  them  that  seek  after  him"  (Heb.  11:  6). 
"But  if  any  of  you  lacketh  wisdom,  let  him  ask  of  God,  who 
giveth  to  all  liberally  and  upbraidetli  not ;  and  it  shall  be  given 
him.  But  let  him  ask  in  faith,  nothing  doubting"  ( Jas.  1 :  5,  6). 
"And  all  things,  whatsoever  ye  shall  ask  in  prayer,  believing, 
ye  shall  receive"  (Matt.  21:22).  "All  things  whatsoever  ye 
pray  and  ask  for,  believe  that  ye  have  received  them,  and  ye 
shall  have  them"  (Mark  11 :  24)'.  "And  whatsoever  is  not  of 
faith  is  sin"  (Eom.  14 :  23)'.    To  come  before  God  in  prayer  is. 


216  CHRISTIAN  THEOLOGY 

then,  a  solemn  duty;  we  must  believe  that  he  is,  and  must  be- 
lieve in  all  the  fundamental  doctrines  of  the  Bible,  so  far  as  we 
are  instructed  in  them. 

4.  Prayer  must  be  offered  for  things  agreeable  to  the  will 
of  God.  God's  will  must  be  supreme.  We  are  ignorant  and 
short-sighted.  We  do  not  always  know  what  we  need ;  we  know 
what  we  want,  but  that  may  be  altogether  different  from  what 
we  need.  God  alone  knows  what  we  need  every  day  and  every 
hour.  Our  duty  is  to  ask  for  what  we  need,  or  think  we  need, 
and  then,  meekly  and  trustingly,  submit  all  our  requests  to  the 
will  of  God.  ''And  this  is  the  boldness  which  we  have  toward 
him,  that,  if  we  ask  anything  according  to  his  will,  he  heareth 
us:  and  if  we  know  that  he  heareth  us  whatsoever  we  ask,  we 
know  that  we  have  the  petitions  which  we  have  asked  of  him" 
(I.  John  5:  14-lG).  Prayer,  to  be  acceptable  to  God,  must  be 
free  from  all  dictation.  We  should  ask  for  such  things  as  we 
think  we  need,  and  then  submit  ourselves,  with  our  requests, 
all  to  the  will  of  God,  for  him  to  answer  at  such  time  and  in 
such  manner  as  he  may  see  will  be  best  for  us.  One  glory  of  a 
Christian's  life  is  complete  submission  to  the  will  of  God. 
David  said,  "I  waited  patiently  for  the  Lord ;  and  he  inclined 
unto  me,  and  heard  my  cry"  (Ps.  40:  1).  Our  Saviour,  in  the 
Garden  of  Gethsemane,  has  taught  us  a  wonderful  lesson  on  sub- 
mission to  God  in  prayer.  He  prayed  as  never  man  prayed. 
Ilis  soul  was  exceeding  sorrowful,  even  unto  death.  Luke,  in 
recording  this  scene,  says  that  Christ  "was  in  an  agony  and 
prayed  more  earnestly :  and  his  sweat  as  it  were  great  drops  of 
blood  falling  do^^'^^  upon  the  ground."  In  the  throes  of  this  tre- 
mendous agony,  he  said,  "Father,  if  thou  be  willing,  remove  this 
cup  from  me:  nevertheless  not  my  tvill,  hut  thine  he  done" 
(Luke  22:  42).    What  a  lesson  in  this  for  all  Christians. 

IV.  Encouragement  to  pray.  The  promises  of  God  are  full 
and  complete.     All  we  need  for  time  and  eternity  is  promised 


PBAYEB  217 

to  us  in  answer  to  prayer.  God  is  fully  willing  and  abundantly 
able  to  fulfill  every  promise.  He  is  not  slack  concerning  his 
promises.  We  may  note  a  few  of  the  many  promises.  "Ask 
whatsoever  ye  will,  and  it  shall  be  done  unto  you"  (John  15 :  7). 
"If  ye  then,  being  evil,  know  how  to  give  good  gifts  unto  your 
children,  how  much  more  shall  your  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask  him  f '  (Luke  11 :  13.)  "Ask,  and 
it  shall  be  given  you"  (Matt.  7:7).  "And  all  things,  whatso- 
ever ye  shall  ask  in  prayer,  believing,  ye  shall  receive"  (Matt, 
21:  22).  "And  whatsoever  ye  shall  ask  in  my  name,  that  will 
I  do"  (John  14:  13).  "Hitherto  have  ye  asked  nothing  in  my 
name :  ask,  and  ye  shall  receive,  that  your  joy  may  be  fulfilled" 
(John  16:24).  Are  not  these  promises  enough  to  encourage 
us  to  pray  ?  All  heaven  is  pledged  as  security  for  the  f ulfill-- 
ment  of  the  promises. 

V.     Different  kinds  of  prayer. 

1.  Fajnily  prayer.  While  it  may  be  urged  that  there  is  no 
express  command  for  family  prayer,  it  may  also  be  urged  that  it 
is  implied  in  many  portions  of  God's  Word.  "With  all  prayer 
and  supplication  praying  at  all  seasons  in  the  Spirit"  (Eph. 
6:  18).  "I  desire  therefore  that  the  men  pray  in  every  place, 
lifting  up  holy  hands,  without  wrath  and  disputing"  (I.  Tim. 
2:8).  It  would  seem  that  praying  "with  all  prayer"  and  pray- 
ing "everywhere"  would  include  family  prayer  as  certainly  as 
any  other  kind  of  prayer.  For  the  same  reason  that  you  would 
strike  out  family  prayer  you  must  strike  out  any  other  kind  of 
prayer. 

Family  religion  implies  and  includes  family  prayer.  "And, 
ye  fathers,  provoke  not  your  children  to  wrath;  but  nurture 
them  in  the  chastening  and  admonition  of  the  Lord"  (Eph. 
6:4).  This  is  a  command  which  always  "includes  the  use  of 
the  best  means  to  accomplish  the  end."  What  can  parents  do. 
that  will  better  contribute  to  the  bringing-up  of  their  children. 


218  CHRISTIAN  THEOLOGY 

in  the  fear  of  God  than  family  prayer  ?  The  very  words  of  this 
command  imply  family  religion,  and  family  religion  implies 
family  prayer.  How  can  parents  bring  up  their  children  in 
the  nurture  and  admonition  of  the  Lord,  and  yet  not  pray  with 
and  for  them  ?    No  family  altar! 

"But  as  for  me  and  my  house,  we  will  serve  the  Lord"  (Josh. 
24:  15).  To  serve  God  is  to  worship  him,  and  to  worship  God 
implies  prayer.  This  was  a  family  affair.  It  would  be  difficult 
to  understand  just  how  Joshua  would  carry  out  this  determina- 
tion and  yet  never  pray  with  his  family.  Concerning  Abraham, 
the  Lord  said,  "For  I  have  known  him,  to  the  end  that  he  may 
command  his  children,  and  his  household  after  him,  that  they 
may  keep  the  way  of  the  Lord,  to  do  justice  and  judgement" 
(Gen.  18 :  19).  Moses  said  to  the  people  of  Israel,  "And  these 
words,  which  I  command  thee  this  day,  shall  be  upon  thine 
heart:  and  thou  shalt  teach  them  diligently  unto  thy  children, 
and  shalt  talk  of  them  when  thou  sittest  in  thine  house,  and 
when  thou  walkest  by  the  way,  and  when  thou  liest  down,  and 
when  thou  risest  up"  (Deut.  6 :  6,  7).  These  precepts  could  not 
be  properly  observed  without  prayer,  and  as  they  related  par- 
ticularly to  the  family,  it  would  most  naturally  imply  family 
religion. 

2.  Secret  prayer.  This  is  not  only  implied,  but  is  enjoined. 
^'But  thou,  when  thou  prayest,  enter  into  thine  inner  chamber, 
and  having  shut  thy  door,  pray  to  thy  Father  which  is  in  secret, 
iind  thy  Father  which  seeth  in  secret  shall  recompense  thee" 
(Matt.  6 :  G).  "How  sublime  the  spectacle  of  a  poor  dependent 
worm  of  earth,  shut  out  from  the  view  of  every  eye  but  that  of 
God,  kneeling  humbly  and  pleading  for  mercy  before  the  great 
I  AM.  Upon  such  a  scene  angels  must  gaze  with  delight,  and 
God  himself  looks  down  from  heaven  well  pleased.  There  is  no 
service  in  which  Christians  can  engage  where  they  will  gain 
strength  so  rapidly  as  in  secret  oommnnion  with  God.     There  is 


PRAYER  219 

no  place  on  earth  where  a  man  will  be  more  sincerely  honest 
with  himself  than  when  he  kneels  before  God  in  secret  prayer. 
Men  and  women  of  great  spiritual  power  in  the  church  of  Christ 
are,  and  have  been  such  as  have  spent  most  time  in  secret  devo- 
tion. JSTo  Christian  can  afford  to  neglect  secret  prayer.  Jesus 
often  went  into  secret  and  prayed.  In  Mark  1:35,  it  is  said 
of  Christ  that  ''in  the  morning,  a  great  while  before  day,  he  rose 
up  and  went  out,  and  departed  into  a  desert  place,  and  there 
prayed."  Christ  often  went  away  by  himself  and  prayed. 
What  a  pattern  for  us ! 

3.  Public  prayer.  This  duty  is  taught  in  the  Holy  Scrip- 
tures both  by  precept  and  example.  While  all  Christians  are  not 
alike  gifted  in  prayer,  and  there  may  be  some  whose  duty  it  is  not 
to  pray  in  public  at  all,  yet  the  Scriptures  recognize  it  as  a  part 
of  public  worship.  Those  who,  for  one  reason  and  another,  ex- 
cuse themselves  from  this  means  of  grace  should  be  very  certain 
that  the  excuse  will  satisfy  the  Lord.  Public  prayer  was  an 
important  part  of  the  service  performed  in  t^he  synagogue,  espe- 
cially from  the  time  of  Ezra.  "It  is  agreed  by  all  writers  on 
the  worship  of  the  early  Christians  that  their  meetings  were 
commenced  by  offering  prayers  to  God."  Paul  doubtless  had 
reference  to  public  prayer  when  he  said,  "I  exhort  therefore, 
first  of  all,  that  supplications,  prayers,  intercessions,  thanksgiv- 
ings be  made  for  all  men"  (I.  Tim.  2:1).  Dr.  McKnight  ren- 
ders this  as  follows,  "jSTow  I  exhort,  first  of  all,  that  in  the  pub- 
lic assemblies,  deprecations  of  evils,  and  supplications  for  such 
good  things  as  are  necessary ,  and  intercessions  for  their  con- 
version, and  thanksgiving  for  mercies,  be  offered  in  behalf  of 
all  men."  Public  prayer  is  taught  in  the  eighth  verse,  and  also 
in  I.  Cor.  11 :  4,  5.  From  the  time  of  the  apostles  until  now 
it  has  been  the  custom  in  almost  all  the  Christian  churches  to 
offer  public  prayer  as  a  part  of  the  service. 

4.  Ejacvlatory   prayer.      'Tray   without   ceasing,"    "Pray 


220  CHRISTIAN  THEOLOGY 

everywhere,"  are  Bible  injunctions.  By  ejaculatorj  prayer  is 
meant  a  constant  devotional  frame  of  mind.  Every  devout  soul 
feels  a  constant  dependence  upon  God  for  life  and  all  blessings,. 
temporal  and  spiritual;  hence  the  reasonableness  of  this  kind 
of  prayer.  At  home  or  abroad,  here  or  there,  the  soul  may  be 
whispering  its  requests  into  the  ear  of  the  Father  of  lights. 
Paul  says,  ''Be  stedfastly  in  prayer."  Again,  he  says,  ''With  all 
prayer  and  supplication  praying  at  all  seasons  in  the  Spirit" 
(Eph.  6:  18).  Again,  "Continue  stedfastly  in  prayer"  (Col. 
4:2).  The  Word  of  God  abounds  with  exhortations  to  pray 
always — pray  with  all  prayers.  It  were  better — a  thousand- 
fold better — for  the  general  church  if  its  members  were  more 
given  to  earnest,  persevering  prayer.  No  form  of  service  will 
keep  the  heart  in  closer  communion  with  God.  How  beautiful 
that  form  of  prayer  which  our  Lord  taught  his  disciples,  "Our 
Father  which  art  in  heaven."  The  fact  that  we  may  address  the 
Creator  of  the  universe  by  the  endearing  name  of  "Father"  is- 
uplifting  to  any  sincere  soul. 

That  God  answers  prayer  is  a  well  authenticated  fact.  It 
may  not  always  be  just  at  the  time  we  ask  for  it,  nor  in  the  man- 
ner we  desired,  but  fervent  prayer  offered  in  faith  cannot  fall 
to  the  ground  unnoticed.  God,  in  his  own  way,  and  in  his  o\\ti 
good  time,  will  answer  that  prayer ;  he  will  answer  it  in  a  man- 
ner and  at  such  time  as  he,  in  his  own  infinite  wisdom,  sees  will 
be  best  for  us.  One  of  the  most  beautiful  graces  in  the  Chris- 
tian character  is  submission  to  the  will  of  God.  We  offer  our 
prayers,  asking  for  what  we  need,  or  think  we  need,  and  then 
submit  it  all  to  the  will  of  God,  to  bo  answered  as  his  own  wis- 
dom may  dictate.  We  cannot  be  too  careful  in  discriminating 
between  merit  and  condition.  Because  God  has  made  prayer  a 
condition  upon  which  he  will  bestow  certain  blessings,  we  are 
not  thence  to  conclude  that  we  merit  those  blessings  by  the  act 
of  prayer.    We  do  not,  and  cannot  merit  anything..    Everything- 


PRAYER  221 

-comes  to  us  as  a  free  gift.     All  answers  to  prayer  are  but  gra- 
cious gifts  from  God. 

It  is  marvelous  what  great  deeds  have  been  accomplished  by 
prayer.  Dr.  Ryland  says :  "Prayer  has  divided  seas,  rolled  up 
flowing  rivers,  made  flinty  rocks  gush  into  fountains,  quenched 
flames  of  fire,  muzzled  lions,  disarmed  vipers  and  poisons,  mar- 
shalled the  stars  against  the  wicked,  stopped  the  course  of  the 
moon,  arrested  the  sun  in  his  rapid  race,  burst  open  iron  gates, 
recalled  souls  from  eternity,  conquered  the  strongest  devils, 
commanded  legions  of  angels  down  from  heaven.  Prayer  has 
bridled  and  chained  the  raging  passions  of  man,  and  routed  and 
■destroyed  vast  armies  of  proud,  daring,  blustering  atheists. 
Prayer  has  brought  one  man  from  the  bottom  of  the  sea,  and  car- 
ried another  in  a  chariot  of  fire  to  heaven.  What  has  prayer 
not  done  ?" 


CHAPTER  XXVI. 

READING  AND  STUDYING  THE  SCRIPTURES. 

The  word  "Scripture"  comes  from  the  Latin  word  scriptura, 
and  signifies  ''anything  written."  The  word,  however,  is  com- 
monly applied  to  the  Old  and  !New  Testaments,  sometimes  called 
the  sacred  Scriptures  and  sometimes  the  canonical  Scriptures. 
As  the  books  of  the  Old  and  Xew  Testaments  are  considered  the 
most  important  of  all  writings,  the  term  *' Scripture"  by  way 
of  eminence  is  properly  applied  to  them.  No  writings  of  an- 
cient or  modern  times  will  compare  with  the  sacred  Scriptures. 
"They  open  to  us  the  mystery  of  creation ;  the  nature  of  God^ 
angels,  and  man ;  the  immortality  of  the  soul ;  the  end  for 
which  we  were  made ;  the  origin  and  connection  of  moral  and 
natural  evil ;  the  vanity  of  this  world,  and  the  glory  of  the 
next."  In  these  sacred  writings  we  have  an  account  of  all  our 
spiritual  maladies,  and  also  a  certain  and  infallible  remedy. 

Rev.  Thomas  Watson,  in  speaking  of  the  richness  and  beauty 
of  the  sacred  Scriptures,  says,  "They  are  a  rock  of  diamonds  and 
a  chain  of  pearls."  Sir  William  Jones  says,  "I  am  of  opinion 
that  the  Bible  contains  more  true  sensibility,  more  exquisite 
beauty,  more  pure  morality,  more  important  history,  and  finer 
strains  of  poetry  and  eloquence  than  can  be  collected  from  all 
other  books,  in  whatever  age  or  language  they  may  be  written." 
Sir  Isaac  Newton  said,  "We  account  the  Scriptures  of  God  to 
be  the  most  sublime  philosophy." 

To  be  profited  by  the  Scriptures,  they  must  not  only  be  read, 
but  studied  with  the  greatest  possible  care.  Dr.  John  Todd  says, 
**I  have  found  the  Scriptures  to  be  like  a  mine,  in  which  you 
must  dig  and  labor,  the  wealth  of  which  is  not  to  be  obtained 

222 


BEADING  AND  STUDYING  THE  SCRIPTURES      223 

without  labor — a  mine  rich  in  gold  and  precious  things,  but  it 
must  be  wrought  day  and  night  in  order  to  produce  them." 

!No  new  truths  are  breathed  into  the  Scriptures,  but  new 
truths  and  phases  of  truth  are  being  discovered,  and  as  these 
truths  come  to  the  surface,  it  is  found  that  the  sacred  Word  is 
more  and  more  in  harmony  with  itself.  When  God  created  the 
heaven  and  the  earth,  he  endowed  them  with  all  the  laws  and 
forces  which  they  now  possess,  but  ages  passed  before  many  of 
them  were  discovered,  and,  even  now,  we  seem  to  be  only  in  the 
early  dawn  of  our  knowledge  of  the  forces  in  nature.  So  when 
the  Bible  was  written  it  contained  all  the  truths  it  now  contains, 
but  they  were  not  all  discovered  at  once. 

Some  professedly  learned  men  have  supposed  that  the  doc- 
trines contained  in  the  Bible  are  in  conflict  with  reason  and 
philosophy.  But  as  reason  ascends  in  her  sphere,  and  philos- 
ophy broadens  in  her  grasp,  and  the  truths  in  the  Bible  are  be- 
ing better  understood,  this  apparent  conflict  gradually  disap- 
pears. Human  reason  is  not  infinite,  but  fallible.  Because 
some  things  in  nature  and  in  revelation  are  above  the  highest 
reach  of  reason  is  no  evidence  that  they  are  contrary  to  reason. 
What  at  first  seemed  to  be  contrary  to  reason,  when  better  un- 
derstood, was  found  to  be  in  harmony  with  all  the  laws  of  right 
reason. 

What  the  world  needs  to-day  is  a  better  knowledge  of  the 
sacred  Scriptures.  There  is  something  in  the  Bible  to  meet  the 
wants  of  every  one  that  will  turn  to  it  for  direction,  instruction, 
and  comfort.  Mr.  W.  M.  Punshon  said:  "How  marvelous  is 
the  adaptation  of  Scripture  for  the  race  for  whom  it  was  re- 
vealed. In  its  pages  every  conceivable  condition  of  human  ex- 
perience is  reflected  as  in  a  mirror.  In  its  words  every  strug- 
gle of  the  heart  can  find  appropriate  and  forceful  expression. 
It  is  absolutely  inexhaustible  in  its  resources  for  the  conveyance 
of  the  deepest  feelings  of  the  soul." 


.221     '  CHRISTIAN  THEOLOGY 

Private  reading  of  the  Scriptures.  It  is  the  imperative  duty 
'of  all  who  can  read  at  all  to  read  and  study  the  sacred  Scrip- 
tures. Especially  is  it  the  duty  of  Christians  and  those  inquir- 
ing the  way  of  life  to  read  God's  Word.  Again  and  again  is  this 
^duty  enjoined  upon  all  that  would  know  the  will  of  God.  After 
giving  some  general  rules  for  reading  the  Scriptures,  Dr.  Camp- 
bell remarks,  "Above  all,  let  the  reader  invite  prayer  with  his 
■endeavors,  that  his  understanding  may  be  illuminated,  and  his 
heart  impressed  with  the  great  truths  which  the  sacred  Scrip- 
.tures  contain." 

If  Christians  more  generally  realized  the  importance  of  being 
fortified  with  the  word  of  God,  they  would  give  more  attention 
to  its  reading  and  study.  When  the  tempter  came  to  Jesus  with 
his  propositions,  our  Lord  did  not  stop  to  reason  with  him,  but 
in  answer  to  each  proposition  appealed  to  the  word  of  God. 
Three  times  in  succession  he  said,  "It  is  written"  (Matt.  4:4- 
10).  If  one  so  pure  as  the  Son  of  man  felt  it  necessary  to  ap- 
peal to  the  sacred  Scriptures  for  defense,  much  more  do  we  need 
such  support.  In  times  of  temptations,  sorrow,  bereavements, 
and  disappointments,  if  we  did  but  know,  there  is  some  word  of 
promise  to  meet  the  case,  so  that  we  could  say  with  the  utmost 
confidence,  "It  is  written/*  There  is  not  an  inch  of  the  way 
over  which  Christians  need  to  pass  but  that  is  covered  over  and 
over  with  promises. 

Considering  the  advantages  and  opportunities  of  the  people  in 
^his  age  to  read  and  study  the  sacred  Scriptures,  they  are  most 
shamefully  neglected.  There  are,  doubtless,  very  many  professed 
Christians  who  seldom  open  the  blessed  Book  to  read.  iN'o  won- 
der there  are  so  many  weak  and  feeble  in  the  visible  church. 
Jesus  said,  "If  ye  abide  in  me,  and  my  words  abide  in  you, 
ask  what  ye  will,  and  it  shall  be  done  unto  you."  Paul 
says,  "Let  the  word  of  Christ  dwell  in  you  richly  in  all  wis- 
dom."    All  this  implies  most  clearly  that  we  must  read  and 


READING  AND  STUDYING  THE  SCBiPTUBES      225 

study  the  sacred  Word.  Paul,  in  describing  the  Christian's 
armor,  mentions  the  ''sword  of  the  Spirit"  as  an  important  part. 
This  he  explains  to  be  "the  sword  of  God" — or  the  Holy  Scrip- 
tures. "An  ability  to  quote  this  on  proper  occasions,  and  espe- 
cially in  times  of  temptation  and  trial,  has  a  wonderful  tend- 
ency to  cut  in  pieces  the  snares  of  the  adversary."  In  all  ages, 
those  most  eminent  for  piety  and  usefulness  were  the  most  de- 
voted in  the  study  of  God's  Word.  Read  the  One  Hundred  and 
Nineteenth  Psalm  and  learn  therefrom  what  an  Old  Testament 
saint  thought  of  the  Word  of  the  Lord. 

Reading  the  Scriptures  in  the  family.  This  was  made  a  duty 
imder  the  law  of  Moses.  "And  these  words,  which  I  command 
thee  this  day,  shall  be  uf)on  thine  heart;  and  thou  shalt  teach 
them  diligently  unto  thy  children,  and  shalt  talk  of  them  when 
thou  sittest  in  thine  house,  and  when  thou  walkest  by  the  way, 
and  when  thou  liest  down,  and  when  thou  risest  up"  (Deut.  6: 
6,  7).  Paul,  in  his  second  letter  to  Timothy,  mentions  the  fact 
that  "from  a  babe  thou  [Timothy]  hast  known  the  sacred  writ- 
ings" (II.  Tim.  3:15).  Timothy  had  been  taught  the  law 
of  the  Lord  when  a  child.  He  was  brought  up  by  his  grand- 
mother Lois,  and  his  mother  Eunice,  (II.  Tim.  1:5.)  These 
were  w^omen  of  "unfeigned  faith."  We  have  from  both  the  Old 
and  the  Xew  Testament  abundant  authority  for  reading  the. 
Holy  Scriptures  in  the  family. 

Public  reading  of  the  Scriptures.  As  a  part  of  the  public 
worship  of  Almighty  God  nothing  is  more  necessary  than  the 
reading  of  the  Holy  Scriptures.  If  need  be,  let  every  other  part 
of  the  service  be  abridged  so  as  to  give  ample  time  for  the  read- 
ing of  the  Scripture  lesson.  The  necessity  for  such  practice 
w^ill  appear  if  we  consider  that  there  are  some  in  almost  every 
congregation  who  cannot  read.  Then,  there  are  many  who  never 
hear  the  Bible  read  at  home,  and  but  for  the  practice  of  reading 
in  the  public  congregation,  thev  would  never  hear  it  read  at 


226  CHRISTIAN  T RE 0 LOGY 

Great  care  should  be  taken  as  to  the  maimer  of  reading  the 
sacred  lesson.  It  should  be  read  slowly  and  with  becoming 
gravity.  The  sacred  lesson  is  often  lost  from  the  careless  man- 
ner in  which  it  is  read. 

The  practice  of  reading  the  Scriptures  in  the  congregation 
is  abundantly  warranted  in  both  the  Old  and  New  Testaments. 
'*God  no  sooner  caused  any  part  of  his  will  or  word  to  be  written 
than  he  also  commanded  the  same  to  be  read,  not  only  in  the 
family,  but  also  in  the  congregation,  and  that  even  when  all 
Israel  were  assembled  together — men,  women,  children,  and 
even  the  strangers  that  were  within  the  gates."  '^Assemble  the 
people,  the  men  and  the  women  and  the  little  ones,  and  thy 
stranger  that  is  wdthin  thy  gates,  that  they  may  hear,  and  that 
they  may  learn,  and  fear  the  Lord  your  God,  and  observe  to  do 
all  the  words  of  this  law"  (Deut.  31:  12).  When  synagogues 
were  erected  in  Israel,  the  service  consisted  mainly  in  reading 
and  expounding  the  law.  Joshua  "read  all  the  words  of  the 
law  before  all  the  assembly  of  Israel  and  the  women,  and  the  lit- 
tle ones,  and  the  strangers"  (Josh.  8 :34,  35).  Joshua  went  into 
the  house  of  the  Lord,  and  with  him  all  the  men  of  Judah,  and 
he  "read  in  their  ears  all  the  words  of  the  book  of  the  covenant" 
(II.  Kings  23 :  2).  Ezra  read  from  the  book  of  the  law  in  the 
hearing  of  the  congregation,  "from  early  morning  until  mid- 
day" (ISTeh.  8:3).  We  need  not  multiply  quotations  from  the 
Old  Testament.  There  are  scores  of  examples  where  the  Scrip- 
tures were  read  in  the  public  assembly,  and  that,  too,  by  divine 
authority. 

In  the  l!Tew  Testament,  we  have  both  example  and  precept 
for  reading  the  Scriptures  in  the  public  assembly.  Jesus  went 
into  the  synagogue  at  Nazareth  and  "stood  up  to  read,"  and 
read  from  the  book  of  Isaiah  a  prophecy  concerning  himself. 
(Luke  4: 16-18).  After  reading  the  lesson,  he  expounded  unto 
them  its  meaning.    This  example  is  worthy  of  our  serious  atten- 


READING  AND  STUDYING  THE  SCRIPTURES      227 

tion.  Paul,  in  writing  to  Timothy,  says,  "Give  heed  to  read- 
ing, to  exhortation,  to  teaching."  There  can  be  no  reason 
for  separating  these  three,  as  if  the  first  was  only  a  private 
duty  and  the  others  public  ones ;  the  most  natural  and  consistent 
idea  is  that  they  were  all  public  duties.  "If  priests  and  proph- 
ets, and  Christ  and  his  apostles  practiced  the  reading  of  the 
Holy  Scriptures  in  the  public  congregation,  it  is  abundant  rea- 
son why  ministers  and  others  conducting  public  service  should 
do  so  now. 

Reading  the  Holy  Scriptures,  whether  publicly  or  privately, 
is  a  very  pleasant  service  to  all  who  desire  to  know  the  will  of 
God.  If  we  seek  and  obtain  the  right  spirit,  we  shall  in  read- 
ing the  blessed  Word  realize  that  we  are  really  communing  with 
the  mind  of  Christ ;  and  we  will  also  realize  that  new  strength 
has  been  gained  each  time  we  read  the  blessed  Word.  Dr. 
Wayland,  during  a  time  of  feeble  health,  wrote :  "I  have  read 
the  Bible  more  than  ever  in  my  life  in  the  same  space  of  time ; 
and  at  every  reading  I  find  more  to  love  and  admire.  Blessed 
be  God!  I  am  able  to  read  his  Word  with  increasing  interest, 
and  to  entertain  a  more  constant  hold  of  eternal  life." 

There  is  a  deep  vein  of  spirituality  running  through  the 
Scriptures  from  Genesis  to  Revelation.  Some  read  the  sacred 
Word,  but  do  not  seem  to  realize  how  deeply  the  truth  is  im- 
bedded in  spiritual  life.  The  Scriptures  are  a  revelation  from 
God  to  man.  They  are  addressed  to  him  as  an  intellectual  and 
spiritual  being.  In  them  there  is  found  food  for  the  intellect 
and  food  for  the  soul.  The  truths  may  be  understood  and  ex- 
pounded intellectually,  without  an  experimental  knowledge  of 
their  power  and  helpfulness.  Nicodemus  understood  the  law 
intellectually,  but  seemed  not  to  know  anything  about  the  spir- 
itual intent  of  the  law.  When  Jesus  told  him  that  he  must  be 
born  again,  he  was  surprised  and  asked  how  such  a  thing  could 
be.    Our  Lord  said,  "Art  thou  the  teacher  of  Israel,  and  under- 


228  CHRISTIAN  THEOLOGY 

standest  not  these  things  ?  That  which  is  born  of  the  flesh 
is  flesh ;  and  that  which  is  born  of  the  Spirit  is  spirit.  Marvel 
not  that  I  said  unto  thee,  Ye  must  be  born  anew."  Otter- 
bein  understood  the  cardinal  doctrines  of  the  gospel  and  ex- 
pounded them  clearly,  but  it  was  several  years  after  he  had  com- 
menced preaching  before  he  became  acquainted  with  the  spir- 
itual power  of  the  gospel.  The  same  was  true  with  Wesley,  and 
the  same  may  be  true  with  many  a  teacher  to-day.  Paul's 
preaching  was  "in  demonstration  of  the  Spirit  and  of  power" 
(I.  Cor.  2:4).  The  Bible  is  for  the  whole  man — j^hysically, 
intellectually,  and  spiritually;  and  in  that  light  it  should  be 
read,  studied,  and  preached. 


•^f^ 


CHAPTER  XXVII. 

PUBLIC  WORSHIP. 

"The  scriptural  obligation  of  public  worship,"  says  Mr. 
Watson,  ''is  partly  founded  upon  example,  and  partly  upon 
precept,  so  that  no  person  who  admits  that  authority,  can  ques- 
tion this  great  duty  without  manifest  and  criminal  inconsist- 
ency. The  institution  of  public  worship  under  the  law,  and  the 
practice  of  synagogue  worship  among  the  Jews  from  at  least 
the  time  of  Ezra,  cannot  be  questioned,  both  of  which  were  sanc- 
tioned by  the  practice  of  Christ  and  his  apostles." 

Dr.  Pope,  in  speaking  of  the  essential  and  common  character- 
istics of  public  worship,  says:  "It  includes  (1)  adoration  of 
God  himself,  praise  of  his  perfections  and  works,  thanksgiving 
for  his  mercies,  as  the  tribute  due  the  Supreme  from  his  peo- 
ple; (2)  confession,  prayer,  intercession,  as  demanded  by  their 
sinful  character,  their  needs,  and  charity;  (3)  their  assem- 
bling together  to  offer  both." 

Dr.  A.  A.  Hodge  describes  religious  worship  thus:  "(1)  That 
the  obligation  to  render  supreme  worship  and  devoted  service  to 
God  is  a  dictate  of  nature  as  well  as  a  doctrine  of  revelation. 
(2)  That  God,  in  his  Word,  has  prescribed  for  us  how  we  may 
worship  him  acceptably,  and  that  it  is  an  offense  to  him  and  a. 
sin  in  us  either  to  neglect  to  worship  and  serve  him  in  the  way 
prescribed  or  to  attempt  to  serve  in  any  way  not  prescribed.  (3) 
That  the  only  proper  objects  of  worship  are  the  Father,  Son, 
and  Holy  Ghost,  and  that  since  the  fall  these  are  to  be  ap- 
proached only  through  a  mediator,  and  through  the  mediation 
of  none  other  than  Christ  alone.  (4)  That  religious  worship 
is  upon  no  pretense  to  be  rendered  to  angels  or  to  saints  or  to 
any  other  creature."    Reason  and  revelation  unite  in  telling  that 

229 


230  CHRISTIAN  THEOLOGY 

God  in  trinity  is  the  only  being  entitled  to  the  worship  of  men. 
and  angels.  His  absolute  power,  wisdom,  and  infinite  perfec- 
tion make  him  the  only  rightful  object  of  worship.  Our  weak- 
ness, ignorance,  and  utter  helplessness  make  it  most  reasonable 
that  we  worship  just  such  a  being. 

Acceptable  worship,  whether  private  or  public,  is  the  devotion 
of  the  heart  to  God — pure,  sincere,  and  affectionate.  In  I.  Chr. 
16:  29,  David  said,  '^Give  unto  the  Lord  the  glory  due  unto  his 
name:  bring  an  offering,  and  come  before  him:  worship  the 
Lord  in  the  beauty  of  holiness."  This  same  language  occurs 
several  times  in  the  Old  Testament,  "Worship  the  Lord  in  the 
beauty  of  holiness."  This  teaches  us  that  we  must,  in  coming 
before  the  Lord,  renounce  all  sin — the  one  supreme  desire  of  the 
heart  must  be  to  please  and  honor  God.  We  can  form  some  idea 
of  the  nature  of  acceptable  worship  from  what  our  Lord  said  to 
the  woman  of  Samaria,  "But  the  hour  cometh,  and  now  is,  when 
the  true  worshippers  shall  worship  the  Father  in  spirit  and 
truth :  for  such  doth  the  Father  seek  to  be  his  worshippers.  God 
is  a  Spirit ;  and  they  that  worship  him  must  worship  in  spirit 
and  in  truth"  (John  4:23-25).  All  acceptable  worship  must 
spring  from  the  heart,  and  must  be  of  a  spiritual  nature ;  the 
heart  must  be  under  the  influence  of  the  Holy  Spirit.  There  is 
danger  of  public  worship's  becoming  a  mere  performance.  All 
the  forms  may  be  gone  through  with  mechanically.  Everything 
outwardly  may  be  done  decently  and  in  order,  but  God  is  not 
pleased  with  any  form  of  worship  that  is  not  spiritual.  This 
appears  to  have  been  Paul's  conception  of  acceptable  worship. 
"I  will  pray  with  the  spirit,  and  I  will  pray  with  the  under- 
standing also :  I  will  sing  with  the  spirit,  and  I  will  sing  T*^ith 
the  understanding  also"  (L  Cor.  14:15).  In  writing  to  the 
Ephesians,  he  directed  them  to  "speak  one  to  another  in  psalms 
and  hymns  and  spiritual  songs,  singing  and  making  melody  with 
your  hearts  to  the  Lord"  (Eph.  5 :  19).     In  Col.  3 :  16,  he  di- 


PUBLIC  WORSHIP  231 

rects  them  to  sing  "'witli  grace  in  your  hearts  unto  the  Lord." 
The  Scriptures  abound  with  allusions  to  the  nature  of  acceptable 
worship.  It  must  be  spiritual ;  it  must  be  with  the  understand- 
ing;  and  it  must  come  from  the  heart. 

1.  Scriptural  authority  for  public  worship.  By  public  wor- 
ship is  meant  "the  assembling  of  a  professed  Christian  congre- 
gation for  the  purpose  of  giving  and  receiving  instruction  and 
offering  prayers,  homage,  thanksgiving,  and  praise."  Public 
worship  under  the  law  from  the  time  of  Ezra  will  not  likely  be 
questioned;  we  therefore  turn  to  the  New  Testament  to  see 
if  it  were  sanctioned  by  Christ  and  the  apostles.  "And  he  came 
to  Xazareth,  where  he  had  been  brought  up:  and  he  entered, 
as  his  custom  was,  into  the  synagogue  on  the  Sabbath  day,  and 
stood  up  to  read"  (Luke  4:  16).  "And  upon  the  first  day  of 
the  week,  when  we  were  gathered  together  to  break  bread,  Paul 
discoursed  with  them"  (xlcts  20 :  7).  "And  it  came  to  pass,  that 
even  for  a  whole  year  they  were  gathered  together  with  the 
church,  and  taught  much  people"  (Acts  11:  26).  "ISTot  forsak- 
ing the  assembling  of  ourselves  together,  as  the  custom  of  some 
is,  but  exhorting  one  another;  and  so  much  the  more,  as  ye  see 
the  day  drawing  nigh"  (Heb.  10:  25).  From  these  passages  it 
must  be  apparent  to  all  that  public  worship  was  not  only  sanc- 
tioned, but  clearly  taught  by  Christ  and  his  apostles.  ISTo  one 
who  has  the  opportunity  of  attending  public  worship  can  neglect 
or  refuse  to  do  so,  without  bringing  barrenness  upon  his  own 
soul  and  also  incurring  the  displeasure  of  the  Almighty. 

The  public  worship  of  God  includes  reading  and  expounding 
the  Scriptures,  exhorting,  singing,  praying,  and  attending  to  the 
ordinances  of  the  church.  If  the  services  are  gone  through  with 
in  the  right  spirit,  many  souls  will  be  strengthened  and  helped. 
Mr.  R.  Watson  says,  "I  know  of  no  pleasures  so  rich,  none  so 
pure,  none  so  hallowing  in  their  influence  and  constant  in  their 
supply,  as  those  which  result  from  the  true  and  spiritual  wor- 


232  CHRISTIAN  THEOLOGY 

ship  of  God."  Those  who  have  proper  conceptions  of  God,  and 
worship  him  sincerely',  will  be  lifted  up  by  such  service.  It  is 
a  fact,  as  the  history  of  all  worshipers  will  show,  that  the  wor- 
shiper will  become  more  or  less  "assimilated  to  the  moral  char- 
acter of  the  object  he  worships."  All  the  higher  order  of  in- 
telligences about  the  throne  worship  God,  so  the  humble  wor- 
shiper on  earth  is  in  company  with  the  purest  and  most  intelli- 
gent of  all  created  beings. 

2.  The  command  to  teach  all  nations — preach  the  gospel  to 
every  creature — implies  the  assembling  of  the  people  together  to 
hear.  So  the  disciples  and  apostles  must  have  understood  it. 
On  the  day  of  Pentecost,  and  on  many  other  occasions,  as  re- 
ported in  the  Acts  of  the  Apostles,  hundreds,  and  even  thou- 
sands, were  assembled  together  in  one  place  to  hear  the  Word 
preached. 

3.  The  benefits  resulting  from  the  public  worship  of  God 
cannot  all  be  named,  much  less  discussed  in  this  connection. 
By  the  public  worship  of  God  the  church  as  a  body  confesses  the 
name  and  authority  of  Christ ;  the  Holy  Scriptures  are  read  in 
the  hearing  of  many  who  hear  them  nowhere  else ;  the  ignorant 
are  instructed ;  the  vicious  are  warned  and  reproved ;  mercy 
is  offered  to  all,  through  the  merits  of  Christ;  and  to  the  af- 
flicted and  sorrowful  comfort  and  consolation  is  offered.  As  a 
means  of  advancing  and  extending  the  kingdom  of  Christ  among 
men,  public  worship  cannot  be  set  aside.  If  public  worship 
were  discontinued,  the  church,  in  a  comparatively  short  time, 
would  cease  to  exist.  This  should  be  carefully  considered  by  all 
who  profess  to  be  the  friends  of  Christ;  and  should  also  inspire 
in  the  heart  of  every  Christian  the  desire  and  purpose  to  attend 
whenever  practicable  the  public  Avorship  of  God. 

Another  fact  should  not  be  overlooked,  that  every  necessary 
act  performed  in  the  congregation  should  be  considered  an  act 
of  worship — reading  the   Word,    preaching,    prayer,    singing, 


PUBLIC  WORSHIP  233 

attending  to  the  ordinances,  contributing  to  the  support  of  the 
church,  and  testifying  to  the  truth  of  revealed  religion.  The 
object  in  going  to  the  house  of  God,  or  place  of  public  worship, 
is  not  to  go  through  with  the  services  in  a  mechanical  sort  of 
way,  but  to  worship — worship  in  very  deed.  If  Christians  gen- 
erally would  carry  the  idea  of  worship  into  all  the  services  of  tho 
sanctuary,  the  church  would  become  more  spiritual  and  more 
powerful  for  good. 

4.  Concerning  the  manner  of  conducting  public  worship^ 
much  ought  to  be  said,  both  in  relation  to  the  pulpit  and  the 
pew.  The  worship  in  all  its  parts  should  be  orderly,  sincere, 
solemn,  simple,  cheerful,  and  spiritual.  Going  through  with 
simple  forms  of  worship  in  the  public  assembly  will  accomplish 
nothing,  except  as  they  are  quickened  by  the  presence  of  the 
Holy  Spirit.  The  worship,  in  whatever  form,  to  be  helpfulj, 
must  be  in  spirit  and  in  truth. 

5.  It  is  the  indispensable  duty  of  all  who  profess  the  name 
of  Christ  to  attend  the  public  means  of  grace,  whenever  it  is 
at  all  practicable.  It  is  now,  as  it  was  in  the  apostles'  day,  the 
manner  of  some  to  neglect  public  worship.  This  they  do  to  their 
own  hurt.  We  need  to  use  all  diligence,  both  in  private  and 
public  worship,  to  make  our  calling  and  election  sure.  We  will 
conclude  this  brief  chapter  with  an  extract  from  Clement  of 
Rome  concerning  the  manner  and  authority  for  public  worship: 
"We  ought  also,  looking  into  the  depth  of  the  divine  knowledge, 
to  do  all  things  in  order,  whatsoever  the  Lord  hath  commanded 
to  be  done.  We  ought  to  make  our  oblations  and  perform  our 
holy  offices  at  their  appointed  seasons,  for  these  he  hath  com- 
manded to  be  done,  not  irregularly  or  by  chance,  but  at  determ- 
inate times  and  hours ;  as  he  hath  likewise  ordained  by  his  su- 
preme will  where,  and  by  what  persons,  they  shall  be  performed, 
that  Fo  all  things  being  done  according  to  his  pleasure,  may  be 
acceptable  in  his  sight." 


CHAPTER  XXVIII. 

CHRISTIAN  BENEVOLENCE. 

By  Christian  benevolence  is  meant  ''the  disposition  to  do 
good;  good  will;  kindness;  charitableness;  love  of  mankind, 
accompanied  bj  a  desire  to  promote  their  happiness." 

Benevolence,  technically  considered,  is  passive;  it  is  a  dis- 
position toward,  and  a  desire  for,  the  happiness  and  welfare  of 
others.  It  forms  the  true  basis  of  beneficence.  They  mutually 
imply  each  other.  Beneficence  is  benevolence  at  work.  The 
idea  of  active  benevolence  is  incorporated  in  the  religion  of  the 
Bible,  and  no  duty  is  more  frequently  mentioned  and  in  more 
different  ways  in  the  Holy  Scriptures  than  that  of  giving.  Cov- 
etousness,  which  is  the  direct  opposite  of  active  benevolence,  and 
which  Paul,  in  Col.  3 :  5,  calls  idolatry,  is  condemned  on  almost 
every  page  of  God's  Word.  It  is  not  only  offensive  to  God,  but 
degrading  and  ruinous  to  the  human  soul.  Benevolence  shines 
out  in  all  the  works  and  ways  of  God,  and  is  a  constant  rebuke 
to  the  spirit  of  avarice.  Dr.  J.  Dryden  says  that  avarice  is  "a 
thing  so  monstrous  that  nothing  in  nature  besides  is  like  it, 
except  it  be  death  and  the  grave,  the  only  things  I  know  which 
are  always  carrying  off  the  spoils  of  the  world,  and  never  mak- 
ing restitution.  For  otherwise  all  the  parts  of  the  universe,  as 
they  borrow  of  one  another,  so  they  will  pay  what  they  borrow, 
and  that  by  so  just  and  well  balanced  an  equality,  that  their  pay- 
ments always  keep  pace  with  their  receipts."  Active  benevo- 
lence is  not  only  scriptural,  but  it  is  founded  in  the  very  nature 
of  things. 

Tithing  was  incorporated  into  the  "Mosaic  law,  but  it  existed 
long  before  the  time  of  Moses.  Abraham  offered  the  tithes  of 
his  spoil  to  Melchizedek  as  priest  of  the  Most  High  God.     (G«n. 


CHRISTIAN  BENEVOLENCE  235 

14: 17-24.)  Jacob  vowed  to  pay  the  one-tenth  of  all  his  income 
to  Jehovah.  When  paying  tithes  was  first  introduced  we  do 
not  know,  but  the  custom  is  very  ancient.  It  was  kept  up  all 
through  the  Mosaic  dispensation;  and  while  no  mention  is 
made  of  it  in  the  ISTew  Testament,  the  principle  is  fully 
recognized.  Every  Israelite  was  required  to  pay  the  one-tenth 
of  all  his  income  to  the  Levites  as  ministers,  and  the  Levites 
in  turn  were  to  pay  one-tenth  to  Aaron,  so  that  the  priests  and 
the  people  were  under  the  same  rule.  This  was  God's  order, 
and  while  it  may  be  true  that  the  matter  of  tithing  is  not  men- 
tioned by  name  in  the  New  Testament,  the  divine  order  of  giv- 
ing, though  in  different  form,  still  remains. 

The  Israelites  were  not  only  required  to  tithe  under  the  law, 
but  to  make  offerings  as  occasion  required.  Turning  to  Mai. 
3:8,  we  read,  "Will  a  man  rob  God  ?  yet  ye  rob  me.  But  ye 
say.  Wherein  have  we  robbed  thee?  In  tithes  and  offerings." 
To  withhold  from  God  what  justly  belongs  to  him,  he  calls  rob- 
bery ;  and  if  it  were  robbery  under  the  law,  it  is  no  less  so  under 
the  gospel.  The  people  had  so  withheld  their  tithes  and  offer- 
ings from  the  temple  of  God  that  the  priests  had  not  food 
enough  to  sustain  them,  and  the  sacred  service  was  neglected. 
Turning  to  Keh.  13  :  10,  he  says,  "And  I  perceived  that  the  por- 
tions of  the  Levites  had  not  been  given  them;  so  that  the  Levites 
and  the  singers,  that  did  the  work,  were  fled  every  one  to  his 
field."  ISTehemiah  had  been  absent  for  a  time,  and  during  his 
absence  the  people  had  neglected  to  bring  their  tithes  and  offer- 
ings to  the  temple,  so  the  priests  were  compelled  to  abandon 
^'the  sacred  service  and  betake  themselves  to  the  cultivation  of 
the  soil."  Under  the  law,  the  people  were  required  to  pay  for 
the  support  of  the  priests  one-tenth  of  all  their  income.  This 
principle  is  fully  incorporated  in  the  gospel  system. 

In  I.  Cor.  9 :  13, 14,  Paul  says,  "Know  ye  not  that  they  which 
minister  about  sacred  things  eat  of  the  things  of  the  temple? 


236  CHRISTIAN  THEOLOGY 

.  .  .  Even  so  did  the  Lord  ordain  that  they  which  proclaim, 
the  gospel  should  live  of  the  gospel."  The  apostle  shows  that  the 
divine  economy  under  the  law  was  that  the  priests,  and  their 
assistants  that  ministered  in  holy  things  in  the  temple,  were  to 
be  supported  by  the  tithes  and  otferings  of  the  people ;  so  under 
the  gospel  the  same  order  is  to  be  observed,  "for  so  hath  the  Lord 
ordained/'  In  Matt.  10 :  10,  Jesus  said,  "The  labourer  is 
worthy  of  his  food."  And  in  Luke  10 :  7,  he  says,  "For  the 
labourer  is  worthy  of  his  hire."  In  both  these  places  it  is  very 
evident  that  our  Lord  has  reference  to  the  preacher  of  the  gospel. 

God  could  carry  on  the  affairs  of  his  government  without  em- 
ploying either  angels  or  men,  but  in  his  infinite  wisdom  and 
goodness,  he  employs  both.  He  could  feed  and  clothe  his  min- 
isters without  the  assistance  of  the  people,  but  for  man's  own 
sake,  and  to  confer  a  gracious  honor  upon  him,  he  has  ordained 
that  he  shall  assist.  Those  who  can  appreciate  the  distinguished 
honor  thus  conferred  upon  them  will  cheerfully  and  willingly 
perform  their  part. 

The  reasonableness  of  giving  is  clearly  and  beautifully  set 
forth  in  the  twenty-ninth  chapter  of  First  Chronicles.  David, 
the  king,  called  the  people  together  and  asked  them  for  an  offer- 
ing toward  building  the  temple.  This  was  not  tithes,  but  an 
offering  over  and  above  tithes.  This  fact  should  not  be  over- 
looked, that  the  people  under  the  Mosaic  economy  not  only  paid 
tithes,  but  made  offerings  besides.  David,  on  this  occasion^ 
asked  for  an  offering.  And  when  he  had  stated  the  object  of  the 
offering,  the  people  responded  more  readily  and  willingly  than 
he  had  anticipated.  When  he  looked  upon  the  vast  amount  con- 
tributed he  said,  "But  who  am  I,  and  what  is  my  people,  that 
we  should  be  able  to  offer  so  willingly  after  this  sort?  for  all 
things  come  of  thee,  and  of  thine  own  have  we  given  thee, 
.  .  .  All  this  store  that  we  have  prepared  to  build  thee  an 
house  for  thine  holy  name  cometh  of  thine  hand,  and  is  all  thine 


CHEI8TIAN.  BENEVOLENCE  237 

own."  If  Christians  generally  recognized  the  truth  that  the 
"earth  is  the  Lord's,  and  the  fulness  thereof,"  and  that  what 
they  have  and  what  they  give  is  the  Lord's,  they  would  not  only 
give  more  willingly,  but  more  abundantly.  David  said,  "Of 
thine  own  have  we  given  thee."  We  have  nothing,  and  merit 
nothing,  but  God,  in  his  unspeakable  kindness,  gives  us  of  his 
own  to  use  and  enjoy.  "Every  good  gift  and  every  perfect  boon 
is  from  above,  coming  down  from  the  Father  of  lights."  In  all 
the  range  of  human  thought  there  is  nothing  more  reasonable 
than  that  of  giving.  Considering  our  utter  helplessness  and 
•dependence,  and  considering  the  gracious  kindness  of  our  Heav- 
enly Father,  there  is  nothing  more  unreasonable  than  that  we 
should  be  penurious,  and  withhold  from  our  merciful  bene- 
factor the  small  amount  he  asks. 

Every  Christian  should  adopt  some  system  or  rule  by  which 
to  be  governed  in  the  matter  of  giving.  If  he  cannot  conscien- 
tiously adopt  tithing, — giving  one-tenth  of  his  income, — then  let 
him  adopt  Paul's  rule,  "Upon  the  first  day  of  the  week  let  each 
one  of  you  lay  by  him  in  store,  as  the  Lord  hath  prospered  him." 
He  had  given  the  same  direction  to  the  church  at  Galatia.  But, 
if  he  cannot  adopt  either  of  these  rules,  then  let  him  go  before 
■God  in  fervent  prayer  and  settle  the  question  for  himself. 
Jacob  was  alone  with  God  when  he  vowed  to  give  the  one-tenth 
of  all  the  Lord  should  give  him.  What  is  needed,  next  to  a  lib- 
eral spirit,  is  system,  some  definite  rule  by  which  to  be  governed. 
This  haphazard  way  of  giving  finds  no  support  in  the  sacred 
Scriptures.  But  few  comparatively  seem  to  think  of  giving  of 
the  firstfruits  of  their  income  to  God.  They  supply  all  their 
own  wants  first,  and  then,  if  they  have  anything  left,  they  will 
give  something;  not  a  tenth,  not  as  the  Lord  has  prospered 
them,  but  as  they  chance  to  feel. 

The  doctrine  of  Christian  benevolence,  both  by  precept  and 
■example,  is  made  prominent  throughout  the  Scriptures.    Tt  in- 


238  CHRISTIAN  THEOLOGY 

heres  in  the  very  spirit  of  Christ's  religion.  While  faith  alone 
is  the  condition  of  justification,  yet  faith  alone  will  not  preserve 
the  soul  in  a  justified  state.  James  says,  '^Faith,  if  it  have  not 
works,  is  dead  in  itself."  The  Psalmist  says,  "Trust  in 
the  Lord,  and  do  good"  (Ps.  37:3).  Concerning  the  life  of 
Christ  while  on  earth,  Peter  said,  he  "went  about  doing  good" 
(Acts  10:  38).  He  did  good,  both  to  the  souls  and  bodies  of 
men.  He  breathed  his  own  spirit  into  his  own  religion,  and  no 
man  is,  or  can  be  one  of  his  disciples  that  does  not  partake  of 
that  same  spirit.  "But  if  any  man  hath  not  the  Spirit  of  Christ, 
he  is  none  of  his"  (Rom.  8:9).  "Have  this  mind  in  you, 
which  was  also  in  Christ  Jesus"  (Phil,  2:5).  Having  the  mmd 
and  spirit  of  Christ,  it  would  be  a  marvel  if  such  a  soul  were 
illiberal  or  covetous. 

To  show  the  importance  our  Lord  attaches  to  acts  of  benevo- 
lence, take  his  description  of  the  judgment  of  the  last  day» 
(Matt.  25:  31-46.)  All  nations  shall  be  gathered  before  him, 
and  he  shall  separate  them  one  from  the  other.  To  those  on  his 
right  hand  he  will  say,  "Come,  ye  blessed  of  my  Father,  inherit 
the  kingdom,  .  .  .  For  I  was  an  hungred,  and  ye  gave  me 
meat :  I  was  thirsty,  and  ye  gave  me  drink :  I  was  a  stranger, 
and  ye  took  me  in ;  naked,  and  ye  clothed  me :  I  was  sick,  and 
ye  visited  me :  I  was  in  prison,  and  ye  came  unto  me."  Then 
the  righteous,  in  surprise,  will  answer,  "Lord,  when  saw  we 
thee"  thus  hungry,  thirsty,  sick,  naked,  and  in  prison,  and  ad- 
ministered to  thy  wants  ?  Then  the  king  will  say  unto  them, 
"Inasmuch  as  ye  did  it  unto  one  of  these  my  hrethren,  even- 
these  least,  ye  did  it  unto  me."  Here  is  a  lesson  all  Christians 
would  do  well  to  study.  What  we  do  in  his  name  to  relieve, 
comfort,  and  assist  those  about  us  who  need  help,  is  the  same 
in  his  sight  as  if  we  did  it  imto  him.  This  truth  should  be  ac- 
cepted with  delight.  That  we  can  perform  acts  of  kindness  to 
those  about  us  that  he  will  accept,  the  same  as  if  they  had  been 


CHRISTIAN  BENEVOLENCE  239 

done  directly  to  himself,  is  no  mean  honor ;  and,  moreover,  will 
be  proclaimed  in  the  presence  and  hearing  of  the  angels  and  aU 
the  nations  of  the  earth. 

The  opportunities  for  doing  good,  and  thus  pleasing  the  Lord, 
and  honoring  ourselves,  are  continually  around  us.  It  is  not 
so  much  in  the  amount  we  do  as  the  spirit  in  which  we  do  it. 
That  widow  who  cast  in  her  two  mites  had  more  honor  than  the 
rich  who  threw  in  ten  or  twenty  times  as  much.  The  difference 
was  not  in  the  amount  cast  in,  but  in  the  spirit  prompting  the 
act.  Iso  higher  honor  was  ever  conferred  upon  mortal  than 
Jesus  conferred  upon  the  woman  that  anointed  him,  when  he 
said,  "She  hath  done  what  she  could"  (Mark  14:  8).  If,  in  the 
end,  we  shall  have  done  what  we  could,  it  will  be  well. 

We  are  here  to  be  good  and  to  do  good.  Each  is  directly  re- 
sponsible to  God  for  what  he  is  morally,  and  for  what  he  does. 
The  ministry  and  all  the  institutions  of  the  church  are  to  be 
sustained  by  the  tithes  and  offerings  of  the  people.  This  is 
God's  order,  which  every  Christian  is  morally  bound  to  respect. 
The  gospel  is  to  be  preached  to  all  the  nations  and  peoples  of  the 
earth,  and  more  than  one-half  the  people  have  not  yet  heard  the 
story  of  the  cross.  If  Christians  could  be  so  lifted  up  as  to  see 
things  in  the  clear  light  of  God's  Word,  the  poor  and  needy 
would  be  better  cared  for,  and,  within  a  score  of  years,  the  gospel 
of  the  kingdom  would  be  offered  to  all  the  peoples  of  the  earth. 
In  Acts  20 :  35,  Paul  says,  "In  all  things  I  gave  you  an  example, 
how  that  so  labouring  ye  ought  to  help  the  weak,  and  to  remem- 
ber the  words  of  the  Lord  Jesus,  how  he  himself  said.  It  is  more 
blessed  to  give  than  to  receive/'  In  II.  Cor.  9 :  6,  7,  Paul  says, 
"But  this  I  say.  He  that  soweth  sparingly  shall  reap  also  spar- 
ingly; and  he  that  soweth  bountifully  shall  reap  also  bounti- 
fully. Let  each  man  do  according  as  he  hath  purposed  in  his 
heart ;  not  grudgingly,  or  of  necessity :  for  God  loveth  a  cheer- 
ful giver"    Turning  to  Prov.  11 :  24,  25,  we  read,  "There  is 


240  CHRISTIAN  THEOLOGY 

that  scattereth,  and  increaseth  yet  more ;  and  there  is  that  with- 
holdeth  more  than  is  meet,  but  it  tendeth  only  to  want.  The 
liberal  soul  shall  be  made  fat:  and  he  that  watereth  shall  be 
watered  also  himself."  The  duty,  reasonableness,  and  benefits 
of  giving  are  so  clearly  and  forcibly  set  forth  in  these  scriptures 
that  comment  is  unnecessary. 

We  think  it  well  to  urge  once  more  the  necessity  of  adopting 
some  system  in  the  matter  of  giving.  God  does  not  require  any- 
thing unreasonable.  We  do  not  insist  that  the  one-tenth  rule 
should  be  adopted,  but  we  do  insist  that  it  is  not  too  much  to 
give.  Let  us  consider  our  condition.  We  have  nothing — abso- 
lutely nothing.  The  earth,  with  all  its  fullness,  belongs  to  God. 
We  are  but  stewards,  or  tenants.  What  rent  should  we  pay? 
Is  one-tenth  too  much  ?  Who  rents  his  lands  to  his  friend  or 
neighbor  for  one-tenth  the  income?  Taking  the  aggregate  in- 
come of  the  Christian  church  at  this  time,  and  the  strong  prob- 
abilities are  that  it  does  not  pay  more  than  one-fortieth  of  its 
income  to  the  cause  of  Christ.  Why  is  this  ?  First,  Christians 
do  not  realize  the  moral  responsibility  resting  upon  them  to  give 
more  liberally ;  second,  the  great  majority  have  not  adopted  any 
system  by  which  to  be  governed  in  the  matter  of  giving. 

The  idea  of  benevolence  in  one  form  or  another  is  founded 
on  the  very  nature  of  things.  Cicero  said,  "Men  resemble  the 
gods  in  nothing  so  much  as  in  doing  good  to  their  fellow-crea- 
tures." God  only  is  independent.  Everything  in  the  universe 
but  himself  is  dependent.  Every  law  and  force  in  nature  would 
cease  to  be  operative  if  the  divine  presence  were  withdrawn. 
IN'ature,  in  ten  thousand  ways,  is  receiving  and  giving.  Beasts, 
birds,  apd  fishes  are  receiving  and  giving.  Man  is  receiving; 
is  he  alone  exempt  from  tlio  otherwise  universal  law  of  giving  ? 
He  who  is  daily  and  hourly  receiving  from  God  and  nature, 
shall  he  not  give?  Coudray  says,  "As  the  moon  doth  show  her 
light  to  the  world  which  she  receiveth  from  tlie  sun,  so  we  ought 


CHRISTIAN  BENEVOLENCE  241 

to  bestow  the  benefits  received  of  God  to  the  profit  of  our  neigh- 
bor.'' Marcus  Aurelius  said  that  he  "could  not  relish  a  happi- 
ness which  nobody  shared  but  himself."  Mark  Antony,  when 
depressed  and  at  the  ebb  of  fortune,  said  that  he  "had  lost  all, 
except  what  he  had  given  away."  Cato,  at  the  close  of  life,  said 
that  the  greatest  comfort  of  his  old  age,  and  that  which  gave  him 
the  highest  satisfaction,  was  the  pleasing  remembrance  of  the 
many  benefits  and  friendly  ofiices  he  had  done  to  others.  We 
close  this  short  chapter  in  the  words  of  Him  who  spoke  as  never 
man  spoke.  "Give,  and  it  shall  be  given  unto  you ;  good  meas- 
ure, pressed  down,  shaken  together,  running  over,  shall  they 
give  into  your  bosom.  For  with  what  measure  ye  mete  it  shall 
be  measured  to  you  again"  (Luke  6  :  38). 

16 


CHAPTER  XXIX. 

THE  CHURCH. 

The  term  "church,"  from  the  Greek  iKKiijcia  properly  means 
an  assembly  called  together  on  business,  without  reference  to 
the  character  of  the  business;  it  may  be  lawful  or  unlawful. 
The  word  '^church"  is  often  used  to  denote  any  particular  de- 
nomination, as  the  Romish  Church,  the  English  Church. 

The  term  "church"  is  often  improperly  used  to  signify  the 
bouse  of  worship.  Houses  built  for  worship  should  not  be 
called  churches.  This  is  not  the  sense  in  which  the  term  was 
used  in  the  New  Testament. 

The  words  "visible  church"  are  properly  used  when  applied 
to  a  "congregation  of  faithful  men,  in  which  the  word  of  God 
is  preached  and  the  sacraments  duly  administered,  according 
to  Christ's  ordinances,  in  all  those  things  that  of  necessity  are 
requisite  to  the  same."  This  was  the  sense  in  which  it  was  most 
commonly  used  in  the  Xew  Testament.  The  apostles  often 
spoke  of  the  churches,  when  it  is  evident  that  single  congrega- 
tions which  met  to  worship  were  meant,  and  nothing  more.  Be- 
cause the  term  was  often  used  in  this  sense,  w^e  are  not  to  con- 
clude that  it  was  never  used  in  a  more  general  sense. 

We  will  give  a  few  passages  to  show  that  the  word  "church" 
was  sometimes  used  by  the  apostles  to  signify  individual  con- 
gregations. "So  the  church  throughout  all  Judira  and  Galilee 
and  Samaria  had  peace"  (Acts  9:31).  "And  when  they  had 
appointed  for  them  elders  in  eimry  church"  (Acts  14:  23).  "So 
the  churches  were  strengthened  in  the  faith,  and  increased  in 
number  daily"  (Acts  16  :  5).  "Wlio  for  my  life  laid  down  their 
own  necks ;  unto  whom  not  only  I  give  thanks,  but  also  all  the 
churches  of  the  Gentiles"  fRom.^l6:4).     "Only,  as  the  Lord 

242 


THE  CHUBCH  243 

hath  distributed  to  each  man,  as  God  hath  called  each,  so  let  him 
walk.  And  so  ordain  I  in  all  the  churches"  (I.  Cor.  7:  17). 
''John  to  the  seven  churches  which  are  in  Asia"  (Rev.  1:  4). 

The  apostles  sometimes  used  the  word  "church"  in  relation 
to  some  particular  locality,  in  which  case  it  could  not  imply 
more  than  a  single  congregation  of  Christians.  "And  it  came 
to  pass,  that  even  for  a  whole  year  they  were  gathered  together 
with  the  church,  and  taught  much  people;  and  that  the  dis- 
ciples were  called  Christians  first  in  Antioch"  (Acts  11:26). 
"I  commend  unto  you  Phoebe  our  sister,  who  is  a  servant  of  the 
church  that  is  at  Cenchreae:  .  .  .  and  salute  the  church 
that  is  in  their  house"  (Rom.  16:  1,  5).  "Unto  the  church  of 
God  which  is  at  Corinth"  (I.  Cor.  1:2).  "Salute  the  brethren 
that  are  in  Laodicea,  and  Nymphas,  and  the  church  that  is  in 
their  house"  (Col.  4:15). 

These  passages  clearly  show  that  the  word  "church"  was 
often  used  by  the  apostle  and  applied  to  a  single  congregation 
of  Christians. 

Mr.  Wesley  says,  "Originally  every  Christian  congregation 
was  a  church  independent  of  all  others." 

Mr.  Watson  says,  "Through  the  greater  part  of  the  second 
century  the  Christian  churches  were  independent  of  each 
other." 

Dr.  Clarke  says,  "In  the  proper  use  of  this  word  there  can 
be  no  such  thing  as  the  church  exclusively;  there  may  be  a 
church,  or  the  churches." 

ISTow,  while  it  is  true  that  the  term  "church"  was  frequently 
used  by  the  apostles  and  applied  to  single  congregations  of 
Christians,  it  is  also  true  that  it  was  often  used  to  denote  "the 
whole  body  of  God's  chosen  people  in  every  period  of  time. 
Those  on  earth  are  called  the  militant,  and  those  in  heaven  the 
triumphant  church."  "This  is  what  is  sometimes  called  the 
invisible  universal  church." 


244  CHRISTIAN  THEOLOGY 

Before  giving  any  scripture  proof  in  favor  of  the  foregoing 
proposition,  we  think  it  proper  to  state  that,  while  we  hold  that 
all  Christians,  in  all  the  ages,  whether  in  heaven  or  on  earth,  are 
members  of  Christ's  general  invisible  church,  we  also  hold  to 
the  validity  of  visible  church  organization.  By  visible  church 
organization  we  mean  "for  a  number  of  Christian  persons,  vol- 
untarily, understandingly,  and  visibly  to  recognize  each  other 
as  Christians,  and  to  agree  to  be  a  church,  to  appoint  in  some 
way  the  necessary  officers  of  a  church,  for  the  purpose  of  enjoy- 
ing the  immunities  and  doing  the  work  of  a  church  of  Jesus 
Christ,  in  accordance  with  his  will  as  taught  in  the  Xew  Testa- 
ment. Furthermore,  such  church,  thus  organized,  has  a  right 
to  admit  or  recognize  such  other  persons  as  members  as  they 
may  judge  worthy,  and  to  expel  or  disown  such  members  as  they 
may  judge  unworthy,  according  to  the  law  of  Jesus  Christ." 

N'o  one  denomination  comprises  the  whole  visible  church  of 
Christ.  As  stated,  the  term,  or  word  "church"  may  be  applied 
to  a  single  congregation ;  it  may  be  applied  to  an  indefinite 
number  of  congregations  under  one  form  of  church  polity ;  it 
may  be  applied  to  the  whole  visible  church,  including  all  con- 
gregations which  meet  to  worship  God ;  it  may  be  applied  to 
denote  the  general  invisible  church  of  Christ.  Dr.  Miley  says: 
"I^o  one  denomination  is  the  church  in  its  comprehensive  sense. 
ITo  one  is  in  this  sense  the  visible  church,  which  comprises  all 
who  are  in  Christian  communion ;  no  one  is  the  invisible 
church,  which  comprises  all  who  are  truly  Christians."  The 
matter  of  church  government  will  be  considered  in  another 
chapter. 

There  are  distinctions  between  the  general  invisible  church 
and  the  general  visible  church,  which  it  is  not  necessary  to  carry 
to  the  last  analysis.  Tn  a  sense,  they  are  both  visible.  All  who 
are  members  of  the  general  invisible  church  are  members  of  the 
general  visible  clnirch.    But  all  who  are  members  of  the  general 


TEE  CHURCH  245 

visible  church  are  not  members  of  the  general  invisible  church. 
A  clear  and  distinct  difference  between  the  visible  and  invisible 
church  may  be  stated  thus:  (1)  The  general  invisible  church 
includes  all  out  of  every  kindred  and  tongue  and  people  and 
nation  who  are  truly  saved,  l^o  one  denomination  has  in  its 
communion  all  who  belong  to  the  invisible  church.  (2)  The 
visible  church  includes  all  who  are  recognized  as  members  of  a 
Christian  church.  Xo  one  denomination  can  justly  claim  to  be 
the  general  visible  church. 

We  will  now  give  a  few  passages  to  show  that  the  term 
"church"  was  used  by  the  sacred  writers  and  applied  to  the 
general  invisible  church.  ''To  the  general  assembly  and  church 
of  the  firstborn  who  are  enrolled  in  heaven"  (Ileb.  12:23). 
"And  he  put  all  things  in  subjection  under  his  feet,  and  gave 
him  to  be  head  over  all  things  to  the  church,  Avhich  is  his  body, 
the  fulness  of  him  that  filleth  all  in  all"  (Eph.  1 :  22).  "That 
he  might  present  the  church  to  himself  a  glorious  church,  not 
having  spot  or  wrinkle  or  any  such  thing ;  but  that  it  should  be 
holy  and  without  blemish"  (Eph.  5  :  27).  "And  he  is  the  head 
of  the  body,  the  church:  who  is  the  beginning,  the  firstborn 
from  the  dead ;  that  in  all  things  he  might  have  the  preemi- 
nence. !N^ow  I  rejoice  in  my  sufferings  for  your  sake,  and  fill 
up  on  my  part  that  which  is  lacking  of  the  afiiictions  of  Christ 
in  my  flesh  for  his  body's  sake,  which  is  the  church"  (Col.  1: 
18,  24). 

In  all  these  texts  the  term  "church"  is  used  in  a  general  sense, 
and  denotes  the  whole  body  of  God's  j)eople  in  every  period  of 
time.  The  general  invisible  church  is  one  everywhere.  In  this 
sense,  God  has  but  one  church — one  spiritual  family;  and  all 
Christians,  of  all  the  ages,  whether  in  heaven  or  on  earth,  are 
members  of  this  one  spiritual  family.  This  church  Avas  organized 
and  made  public  in  the  family  of  Abraham.  God  had  a  church, 
or  people,  prior  to  the  time  of  Abraham,  but  what  their  form 


240  CHRISTIAN  THEOLOGY 

of  worship  was  we  are  not  particularly  informed.  While  the 
visible  forms  and  ceremonies  of  the  x\brahamic  church  were 
changed  under  the  administration  of  Christ  and  his  apostles,  no 
new  church  was  organized.  The  identity  of  the  Abrahamic 
church  still  remains.  In  spirit  and  doctrine  the  church  is,  al- 
ways has  been,  and  ever  will  be  the  same.  All  genuine  Chris- 
tians, in  all  the  ages,  and  by  whatsoever  denominational  names 
they  may  be  known,  are  members  of  this  one  church.  God  has 
but  one  spiritual  family,  "from  whom  every  family  in  heaven 
and  on  earth  is  named"  (Eph.  3:  15).  Upon  this  verse.  Dr. 
Clarke  says,  "Believers  in  the  Lord  Jesus  Christ  on  earth;  the 
spirits  of  just  men  made  perfect,  in  a  separate  state;  and  all 
the  holy  angels  in  heaven,  make  but  one  family,  of  which  God 
is  the  Father  and  head.  St.  Paul  does  not  say  of  whom  the 
families,  as  if  each  order  formed  a  distinct  household,  but  he 
says  family,  because  they  are  all  one,  and  of  one." 

It  is  no  mean  honor  to  be  reckoned  as  a  member  of  the  same 
family  w^ith  Abraham,  with  all  the  holy  prophets,  with  the  apos- 
tles, with  the  spirits  of  just  men  made  perfect,  and  all  the  holy 
angels,  yet  that  is  the  exalted  standing  of  every  Christian  on 
earth.  Each  may  say,  "The  God  of  Abraham  is  my  God,  the 
Redeemer  of  Isaiah  is  my  Redeemer,  and  the  final  home  for  all 
the  good  is  my  home." 

The  conditions  of  membership  in  this  general  invisible 
church  are  faith  and  obedience.  Abraham  was  justified  by 
faith.  (Rom.  4.)  This  faith  was  justified  by  works,  or  obedi- 
ence. ( Jas.  2 :  21,  22.)  So  now,  persons  are  justified  by  faith. 
(Rom.  5: 1.)  And  this,  coupled  with  obedience  to  all  the  re- 
quirements of  the  gospel,  is  the  condition  upon  which  mem- 
bership in  this  church  of  the  living  God  Is  retained.  A  person, 
for  various  reasons,  may  cease  to  be  a  member  of  a  visible 
church  organization — he  may  pass  from  one  visible  organi- 
zation into  another;    but  no  one  ceases  to  be  a  member  of 


THE  CHURCH  247 

the  general  invisible  church  until  he  ceases  to  be  a  Christian, 
Believers  are  inducted  into  this  church  bj  the  Holy  Spirit 
at  the  time  of  regeneration.  "For  in  one  Spirit  were  we  all  bap- 
tized into  one  body,  whether  Jews  or  Greeks,  whether  bond  or 
free;  and  were  all  made  to  drink  of  one  Spirit"  (I.  Cor.  12: 
13).  One  body  and  one  spirit — one  family.  This  composes 
■^'the  general  assembly,"  whose  names  are  "written  in  heaven" 
(Ileb.  12 :  23).  Xo  unregenerate  person  can  become  a  member 
of  the  general  invisible  church.  Herein  is  a  manifest  distinc- 
tion between  the  visible  and  invisible  church.  Persons  may, 
and  we  fear  often  do,  become  members  of  the  visible  church 
without  a  change  of  heart ;  but  this  cannot  be  so  in  becoming  a 
member  of  the  invisible  church  of  Christ. 

Because  the  general  invisible  church  is  one  and  indivisible, 
we  are  not  thence  to  conclude  that  there  is  no  need  of  a  visible 
organization.  The  Scriptures  abundantly  provide  for  visible 
church  organization.  It  were  impossible  to  carry  out  all  the 
requirements  of  the  gospel  of  Christ  without  a  visible  organiza- 
tion. But  we  should  always  be  careful  to  discriminate  between 
the  general  invisible  church  of  Christ  and  the  general  visible 
■church  of  Christ. 


CHAPTER  XXX. 

BAPTISM. 

The  Protestant  church  admits  of  but  two  sacraments.  These 
are  baptism  and  the  Lord's  Supper.  The  word  ''sacrament" 
is  derived  from  the  Latin  word  sacramentum,  which  properly 
means  an  oath,  such  as  was  taken  by  soldiers,  thereby  binding 
themselves  to  be  true  to  their  country  and  commander,  or  gen- 
eral. Later  it  was  used  to  mean  simply  an  oath,  obligation,  or 
bond.  "The  word  was  adopted  by  the  writers  of  the  Latin, 
church  to  denote  those  ordinances  of  religion  by  which  Chris- 
tians came  under  an  obligation  of  obedience  to  God,  and  which 
obligation,  they  supposed,  was  equally  sacred  with  that  of  an. 
oath."  The  Westminster  Larger  Catechism  defines  it  thus,  "A 
sacrament  is  an  holy  ordinance  instituted  by  Christ  in  his 
church  to  signify  a  seal,  and  exhibit  unto  those  that  are  within 
the  covenant  of  grace  the  benefits  of  his  mediation ;  to- 
strengthen  and  increase  their  faith,  and  all  other  graces,  to 
oblige  them  to  obedience." 

Dr.  Watson  says;  "They  are  also  seals.  A  seal  is  a  con- 
firming sign,  or,  according  to  theological  language,  there  is  in 
a  sacrament  a  signum  significans,  and  a  signum  confirmans/ 
the  former  of  which  is  said,  significare,  to  notify  or  to  declare ; 
the  latter,  obsignare,  to  set  one's  seal  to,  to  witness.  The  sacra- 
ments, therefore,  when  considered  as  signs,  contain  a  declara- 
tion of  the  same  doctrines  and  promises  which  the  written  word 
of  God  exhibits,  but  addressed  by  a  significant  emblem  to  the 
senses."  Dr.  Miley  says :  "The  sacraments  have  a  symbolical 
character.  Baptism  represents  the  work  of  regeneration  through 
the  agency  of  the  Holy  Spirit.  The  Supper  represents  the 
atonement  in  the  sacrificial  death  of  Christ." 

248 


BAPTISM  249 

Considering  the  true  nature  of  a  sacrament,  it  would  be  diffi- 
cult to  find  more  than  two  which  can  be  sustained  by  the  Holy 
Scriptures.  "The  true  doctrine  is  that  a  rite,  in  order  to  come 
up  to  the  idea  of  a  sacrament,  should  not  merely  present  a  vague 
and  general  resemblance  between  the  external  matter  which  is 
the  visible  substance  of  the  rite,  and  the  thing  thereby  signified, 
but  also  words  of  institution,  and  a  promise  by  which  the  two 
are  connected  together." 

Dr.  A.  A.  Hodge,  in  his  commentary  on  the  Confession  of 
Faith  (Presbyterian)  sayst 

''(1)  A  sacrament  is  an  ordinance  immediately  instituted  by 
Christ. 

"(2)  A  sacrament  always  consists  of  two  elements:  (a)  an 
outward  visible  sign,  and  (&)  an  inward  spiritual  grace  thereby 
signified. 

"(3)  The  sign  in  every  sacrament  is  sacramentally  united  to 
the  grace  which  it  signifies ;  and  out  of  this  union  the  scrip- 
tural usage  has  arisen  of  ascribing  to  the  sign  whatever  is  true 
of  that  which  the  sign  signifies.  i 

"(4)  The  sacraments  were  designated  to  represent,  seal,  and 
apply  the  benefits  of  Christ  and  the  new  covenant  to  believers. 

"(5)  They  were  designed  to  be  pledges  of  our  fidelity  to 
Christ,  binding  us  to  his  service,  and  at  the  same  time  badges 
of  our  profession,  visibly  marking  the  body  of  professors  and 
distinguishing  them  from  the  world." 

These  two  sacraments  were  instituted  by  Christ  himself,  and 
are  to  be  perpetuated  in  his  church  to  the  end  of  time.  When 
Christ  commissioned  the  apostles,  he  said,  "Go  ye  therefore, 
and  make  disciples  of  all  nations,  baptizing  them  in  the  narna 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"  thus 
showing  that  wherever  the  gospel  was  preached,  the  ordinance 
of  baptism  was  to  be  administered.  Paul,  when  speaking  of  the 
Lord's  Supper,  says,  "For  as  often  as  ye  eat  this  bread,  and 


^50  CHRISTIAN  THEOLOGY 

drink  the  cup,  ye  proclaim  the  Lord's  death  till  he  come." 
It  would  be  difficult  to  interpret  the  language  of  Christ  and 
Paul  to  mean  anything  other  than  the  perpetuity  of  these 
sacraments. 

It  is  not  only  the  duty  of  Christians  to  observe  these  ordi- 
nances, but  as  a  means  of  grace  they  are  helpful  to  all  who  sin- 
cerely practice  them,  and  beside  all  the  personal  benefits  that 
may  come  to  those  who  observe  them,  they  stand  as  living  monu- 
ments in  the  church  of  Christ,  testifying  to  the  truth  and  divin- 
ity of  Christianity.  A  noted  infidel  said  that  as  long  as  Chris- 
tians continued  to  celebrate  the  sufferings  and  death  of  Jesus 
Christ  the  overthrow  of  Christianity  was  impossible.  These 
two  sacraments  stand  a  living  monument,  ever  pointing  to  Jesus 
•Christ  by  whom  they  were  instituted,  and  by  whose  authority 
they  were  connected  with  his  church. 

In  treating  of  Christian  baptism  as  a  sacrament  three  things 
should  be  considered,  namely,  the  mode,  the  design,  and  the 
subjects.  Volumes  have  been  written  upon  each  of  these  points, 
but  our  limits  will  not  permit  us  to  do  more  than  briefly  state 
a  few  points,  thereby  indicating  our  views  on  this  question. 

1.  The  mode  of  Christian  haptistn.  It  is  claimed  by  some 
that  immersion  is  the  only  action  of  Christian  baptism,  and 
hence  all  who  have  not  been  immersed  are  not  baptized.  The 
point  in  dispute  between  Baptists  and  those  who  hold  that  im- 
mersion is  unnecessary  in  order  to  baptism,  is  not  whether 
immersion  is  baptism,  but  whether  it  is  the  only  action  of 
baptism  authorized  in  the  Scriptures.  To  establish  immersion 
as  the  only  action  of  Christian  baptism  it  will  be  necessary  to 
show:  (1)  That  the  word  used  to  express  the  ordinance  has  nv> 
other  meaning.  (2)  That  tlie  instances  of  baptism  recorded 
in  the  Holy  Scriptures  show  that  the  ordinances  could  not  have 
been  administered  in  any  other  way.  (3)  That  the  sacred  writ- 
ers, in  using  the  term,  always  used  it  in  the  sense  of  immersion. 


BAPTISM  251 

We  will  first  examine  the  term  used  in  expressing  the  ordi- 
nance. The  word  used  is  Oairri^u  The  lexicographers  very 
generally  agree  that  the  word  means  to  dip  or  immerse.  But 
they  also  agree  that  it  means  to  wash,  to  moisten,  to  wet,  to 
tinge,  to  dye,  to  sprinkle,  and  to  cleanse.  In  this  sense  the  word 
was  often  used  by  the  classics.  It  is  well  to  state  particularly 
that  to  prove  a  specific  action  by  a  single  word,  it  must  be  a  word 
that  has  but  one  meaning.  The  majority  of  the  standard  lexi- 
cographers, such  as  Schrevelius,  Schleicher,  Scapula,  Ilederich, 
Parhhurst,  and  Ainsworth  define  the  word  to  immerse,  dip, 
wash,  wet,  moisten,  and  tinge.  Among  the  classics,  Plutarch, 
Hippocrates,  and  Aristotle  used  the  word  to  signify  nothing 
more  than  to  moisten,  tinge,  and  sprinkle.  How,  then,  is  a 
specific  action  to  be  proven  from  a  word  of  two  or  more 
meanings  ? 

We  think  it  well  to  emphasize  this  fact  in  this  connection: 
To  prove  a  specific  act  by  a  single  word,  it  must  be  shown  that 
that  word  has  no  other  meaning,  and  that  it  was  always  used 
in  that  sense.  But  it  is  a  fact  beyond  all  controversy  that  the 
majority  of  the  lexicographers  gave  it  a  broader  meaning.  It  is 
a  fact  that  in  classical  use  it  did  not  always  express  the  same 
idea.  It  is  a  fact  that  the  sacred  writers  used  the  word  when 
it  could  not  be  interpreted  to  mean  immersion.  How,  then,  is 
a  specific  act  to  be  established  by  a  generic  word  ? 

Mr.  Carson,  a  learned  and  zealous  immersionist,  says :  "My 
position  is,  that  it  [  CaKrii^oj  ]  always  signifies  to  dip,  never  ex- 
pressing anything  but  mode.  iSTow,  as  I  have  all  the  lexicog- 
raphers and  commentators  against  me  in  this  opinion,  it  will  be 
necessary  to  say  a  word  or  two  with  respect  to  the  authority  of 
the  lexicons."  In  this  Mr.  Carson  admits  that  the  lexicogra- 
phers and  commentators  are  against  him  in  his  opinion.  Mr. 
Carson  was  a  learned  man,  and  a  strong  advocate  of  immer- 
sion, but  upon  his  veracity  as  a  scholar  he  had  to  admit  that  the 


252  CHRISTIAN  THEOLOGY 

lexicographers  and  commentators  were  against  him;  and  in 
this  he  admits  that  they  are  against  the  main  position  of  immer- 
sionists  in  general. 

We  invite  attention  to  an  instance  or  two  in  which  the  word 
is  used  in  the  iS  ew  Testament  when  it  could  not  have  been  used 
in  the  sense  of  immersion.  ''I  indeed  baptize  you  luitli  water 
.  .  .  but  he  that  cometh  after  ...  he  shall  baptize 
you  icitli  the  Holy  Ghost  and  with  fire"  (Matt.  3: 11).  Our 
Lord,  as  testified  by  Luke,  says,  ^Tor  John  indeed  baptized 
with  water ;  but  ye  shall  be  baptized  with  the  Holy  Ghost  not 
many  days  hence"  (Acts  1:5).  Here  we  have  the  two  baptisms 
as  set  forth  in  precisely  the  same  terms — baptized  with  water ; 
baptized  with  the  Holy  Ghost.  ISTow,  if  we  can  find  out  how 
they  were  baptized  with  the  Holy  Ghost,  that  will  determine 
how  they  were  baptized  with  water,  for  the  terms  are  precisely 
the  same. 

In  the  second  chapter  of  Acts,  we  have  recorded  the  fulfill- 
ment of  this  promise — the  baptism  of  the  Holy  Ghost.  And 
how  was  it  accomplished  ?  The  Holy  Ghost  came  upon  them. 
"They  were  all  filled  with  the  Holy  Spirit."  Then  said  Peter, 
"This  is  that  which  hath  been  spoken  by  the  prophet  Joel  [Joel 
2:  28,  32]  ;  And  it  shall  be  in  the  last  days  saith  God,  I  will 
pour  forth  of  my  Spirit  upon  all  flesh,  .  .  .  and  on  my 
servants  and  on  my  handmaidens,  .  .  .  will  I  pour  forth  my 
Spirit."  Peter,  in  rehearsing  the  matter,  says,  "He  hath  poured 
forth  this  which  ye  see  and  hear."  Again,  when  Peter  re- 
hearsed what  had  occurred  at  the  house  of  Cornelius,  he  says, 
"And  as  I  began  to  speak,  the  Holy  Ghost  fell  on  them,  even  as 
on  us  at  the  beginning.  And  I  remembered  the  word  of  the 
Lord,  how  that  he  said,  John  indeed  baptized  with  water ;  but 
ye  shall  be  baptized  with  the  Holy  Ghost"  (Acts  11:  15,  16). 

How  were  they  baptized  with  the  Holy  Ghost  ?  Were  they 
dipped  or  immersed  in  the  Holy  Ghost  ?    Certainly  not.    There 


BAPTISM  253 

was  not  an  item  connected  with,  these  baptisms  of  the  Holy 
Ghost  that  in  any  way  resembled  dipping.  Peter  expressed  it 
thus :  The  Holy  Ghost  "came  upon/'  was  "poured  out,"  was 
^'poured  forth,"  and  "fell  on  themi"  This  shows  beyond  all  dis- 
pute that  the  word  <5a7rWCw  was  sometimes  used  in  the  sense  of 
affusion,  and  hence  no  definite  mode  or  action  can  be  established 
from  the  meaning  of  the  word. 

Dr.  Owen,  a  very  learned  man,  says,  "  emrTi^cj  signifies  to 
wash,  as  instances  out  of  all  authors  may  be  given."  Again  he 
says,  "iSTo  one  place  can  be  given  in  the  Scriptures  wherein 
hanrl^u  doth  neccssarily  signify  either  to  dip  or  plunge." 
Again,  "In  this  sense,  as  it  expresseth  baptism,  it  denotes  to 
wash  only,  and  not  to  dip  at  all,  for  so  it  is  expounded.  (Titus 
3:  5,  etc.)."  Again,  "Wherefore,  in  this  sense,  as  the  word  is 
applied  unto  the  ordinance,  the  sense  of  dipping  is  utterly  ex- 
cluded" (Owen's  Works,  Vol.  XXL,  page  557). 

Let  it  be  borne  in  mind  that  it  is  no  part  of  our  purpose  to 
attempt  to  show  that  immersion  is  not  baptism,  but  that  no  one 
mode  is  definitely  set  forth  in  the  Scriptures,  to  the  exclusion  of 
all  other  modes.  It  is  our  opinion  that  the  word  is  generally 
Tised  to  express  the  ordinance  without  any  reference  to  the  mode 
of  action. 

Four  things  constitute  Christian  baptism:  (1)  A  proper 
subject,  namely,  a  believer,  or  children  of  believing  parents. 
(2)  A  proper  administrator — one  duly  authorized  to  administer 
the  ordinance.  (3)  The  ordinance  administered  in  the  name 
of  the  Trinity — Father,  Son,  and  Holy  Ghost.  (4)  Water  is 
the  element  to  be  used  in  the  ordinance.  We  do  not  believe  that 
the  mode  has  anything  to  do  with  the  validity  of  the  ordinance. 
Everything  else  being  right,  a  believer  is  truly  baptized,  whether 
lie  has  been  immersed,  or  whether  the  water  has  been  sprinkled 
or  poured  upon  him.  There  are  times  and  circumstances  under 
which  it  would  not  only  be  difficult,  but  actually  impossible  to 


254  CHRISTIAN  THEOLOGY 

administer  the  ordinance  by  immersion.  If,  therefore,  the 
mode  is  essential  to  the  validity  of  the  ordinance,  some  persons 
would  die  without  being  baptized.  And  if,  as  some  claim,  there 
is  no  remission  of  sins  without  baptism,  some  souls,  notwith- 
standing their  repentance  and  faith  in  Christ,  would  perish, 
just  because  the  ordinance  could  not  be  administered  in  a  cer- 
tain way.  We  have  no  such  conception  of  the  gracious  plan  of 
human  redemption.  The  gospel  requires  obedience,  but  not  im- 
possibilities. Its  claims  are  not  only  reasonable,  but  such  as 
can  be  complied  with  in  all  lands  and  in  all  conditions  in  life. 

There  are  instances  upon  record  in  the  Acts  of  the  Apostles 
where  it  would  seem  altogether  improbable  that  the  ordinance- 
was  administered  by  immersion.  The  number  baptized  on  the 
day  of  Pentecost  (Acts  2:  37-41),  the  baptism  of  the  man  of 
Ethiopia  (Acts  8 :  38,  39),  the  baptism  of  Saul  of  Tarsus  (Acts 
9:  17,  18;  22;  12-lC),  the  baptism  in  the  house  of  Cornelius- 
(Acts  10 :  24),  and  in  the  prison  at  Philippi  (Acts  16 ;  23-33) — 
all  render  it  extremely  improbable  that  the  ordinance  was  ad- 
ministered by  immersion. 

!N^o  one  mode,  to  the  exclusion  of  all  others,  can  be  proven  by 
the  meaning  of  the  word  in  itself,  for  it  is  generic,  and  not 
specific;  nor  from  the  word  in  classical  use;  nor  from  the 
biblical  use  of  the  word ;  nor  from  the  instances  recorded  in  the 
New  Testament,  where  the  ordinance  was  administered ;  nor 
from  the  statements  of  the  early  Christian  fathers  of  the  church. 

The  religion  of  Jesus  Christ  does  not  so  much  consist  in 
meats  and  drinks,  and  forms  and  ceremonies,  as  in  a  right  condi- 
tion of  the  heart.  Obedience,  which  is  a  test  of  our  loyalty  to 
Christ  and  his  cause,  does  not  so  much  consist  in  the  manner 
in  which  an  act  is  performed  as  in  the  loving  spirit  from  within, 
by  which  the  act  is  prompted. 

2.  The  design  of  Christian  baptism.  Prom  the  history  of 
baptism,  and  w:iat  is  stated  in  the  Bible  in  reference  to  it,  we 


BAPTISM  255- 

can  arrive  at  the  design  of  the  ordinance.  It  is  very  important 
for  us  to  understand,  as  nearly  as  possible,  what  is  the  design  of 
each  ordinance.  Everything  in  the  gracious  plan  of  human  re- 
demption has  its  purpose,  and  not  one  of  them  should  be  over- 
looked. 

Baptism  was  not  introduced  by  the  Saviour,  but  by  his  au- 
thority it  was  adopted  as  a  Christian  ordinance.  The  precise 
time  when  baptism  was  introduced  we  may  not  know ;  but  it  is 
a  fact  well  established  that  it  was  practiced  among  the  Jews 
long  before  the  incarnation  of  Christ,  and  from  the  history  of 
proselyte  baptism,  as  practiced  among  the  Jews,  we  learn  ''that 
it  was  a  public  act  of  initiation^  signifying  purification/' 

John's  baptism  was  not  Christian  baptism,  for  it  had  ceased 
before  the  great  commission  had  been  given  by  our  Lord  to  his 
apostles.  John's  baptism,  however,  had  its  design,  which,  as 
Mr.  Ralston  says,  "was  a  badge  of  profession,  or  an  initiatory 
rite  into  John's  dispensation,  implying  that  its  recipient  made 
a  public  confession  of  his  sins,  and  a  profession  of  repentance,, 
and  of  faith  in  a  Messiah  soon  to  appear." 

Christian  baptism,  as  adopted  by  our  Saviour,  is  a  perpetual 
ordinance.  This  we  infer  from  the  nature  of  the  commission. 
"Go  ye  therefore,  and  make  disciples  of  all  the  nations,  baptizing 
them  into  the  name  of  the  Father  and  of  the  Son  and  of  the 
Holy  Ghost :  teaching  them  to  observe  all  things  whatsoever  I 
commanded  you:  and  lo,  I  am  with  you  alway,  even  unto  the 
end  of  the  world"  (Matt.  28 :  19,  20).  In  this  commission  the 
command  to  teach  and  baptize  extends  to  all  nations ;  the  one 
is  as  extensive  as  the  other — each  including  all  nations.  If 
baptism  is  not  universal  and  perpetual,  neither  is  teaching — 
"Teach  all  nations,  baptizing  them." 

From  the  history  of  baptism  as  it  was  practiced  among  the 
Jews,  and  statements  made  concerning  John's  baptism,  and 
Christian  baptism,  we  conclude  that  as  a  sacrament  to  be  per- 


25G  CHRISTIAN.  THEOLOGY 

petuated  in  the  church,  its  real  design  is  (1)  a  sign  of  spiritual 
regeneration,  (2)  an  outward  visible  seal  of  the  covenant  of 
grace,  with  a  full  surrender  to  God,  through  Jesus  Christ,  and 
a  pledge  to  walk  in  newness  of  life,  (3)  the  initiatory  rite  by 
which  persons  are  united  with  the  visible  church  of  Christ. 

Dr.  Pope  defines  Christian  baptism  to  be  "the  rite  ordained 
by  our  Lord  to  be  the  sign  of  admission  into  the  church,  and  the^ 
seal  of  union  with  himself  and  participation  in  the  blessings  of 
the  Christian  covenant." 

Dr.  Miley  says,  "Baptism  is  not  only  a  sign  of  profession  and 
mark  of  difference  whereby  Christians  are  distinguished  from 
others  that  are  not  baptized,  but  it  is  also  a  sign  of  regeneration, 
or  the  new  birth."  These  are  substantially  the  views  held  and 
taught  by  a  large  body  of  the  Protestant  denominations. 

Water  baptism  does  not  induct  us  into  the  spiritual  kingdom, 
or  general  invisible  church  of  Christ,  but  it  is  intended,  as  a 
part  of  its  design,  to  connect  us  with  the  people  of  God  in  visible 
form.  . 

Baptism  as  a  Christian  sacrament  is  a  solemn  ordinance,  and 
should  be  strictly  observed.  It  is  pledging  ourselves  in  the 
name  of  the  Holy  Trinity  to  be  faithful  and  true.  The  apostles, 
who  received  their  commission  directly  from  the  Saviour,  at- 
tached no  sliglit  importance  to  the  ordinance  of  baptism.  It  is 
evident  from  reading  the  history  of  what  they  did,  as  recorded 
in  Acts,  that  immediately  upon  the  profession  of  faith  they  ad- 
ministered the  ordinance  of  baptism,  i^o  Christian  can  inno- 
cently neglect  to  attend  to  this  ordinance.  If  it  was  necessary 
in  the  days  of  the  apostles,  it  is  no  less  necessary  now.  The  com- 
mission to  the  churcli  to-day  is  just  what  it  was  to  the  apostolic 
church.    Teaching  and  baptizing  go  together. 

3.  The  subjects  of  Christian  baptism.  All  who  believe  in 
the  Lord  Jesus  Christ  as  the  Saviour  of  the  world,  and  have 
been  regenerated  by  the  power  of  the  IToly  Spirit,  are  proper 


BAPTISM  257 

eubjects  for  Christian  baptism.  All  who  believe  in  water  bap- 
jtism  at  all  will  admit  this.  But  are  these  the  only  persons  whQ 
should  receive  the  ordinance  of  Christian  baptism  ? 

From  a  careful  examination  of  the  whole  question,  we  con- 
clude that  the  children  of  believing,  baptized  parents  are  proper 
subjects  for  Christian  baptism.  We  say  believing  parents  be- 
cause unbelieving  parents  are  not  capable  of  taking  upon  them- 
selves the  necessary  moral  obligation  to  train  their  children  in 
the  nurture  and  admonition  of  the  Lord. 

Our  limits  will  not  permit  us  to  do  more  than  state  a  few  of 
the  arguments  usually  relied  upon  to  establish  infant  baptism: 

(1)  God  had  a  church  before  Christ  came  into  the  world,  and 
children  were  recognized  as  members  of  that  church.  That 
church  was  organized  and  made  public,  or  visible,  in  the  family 
of  Abraham  by  the  rite  of  circumcision.  It  should  be  particu- 
larly noted  that  the  covenant  which  God  made  with  Abraham, 
of  which  circumcision  was  the  visible  sign,  contained,  not  only 
temporal  blessings,  but  also  all  the  spiritual  blessings  provided 
in  the  Messiah. 

(2)  The  church  thus  organized  and  made  visible  in  the 
family  of  Abraham  was  never  destroyed.  It  continued  during 
the  former  dispensation,  and  includes  all  the  gospel  dispensa- 
tion. Children  were  received  and  recognized  as  members  of 
this  church.  "This  is  my  covenant,  which  ye  shall  keep,  be- 
tween me  and  you,  and  thy  seed  after  thee ;  every  male  among 
you  shall  be  circumcised"  (Gen.  17:10).  Circumcision  was 
the  seal  of  the  covenant  made  with  Abraham,  and  that  covenant 
is  the  gospel  covenant,  under  which  we  now  live,  for  it  was  to 
be  "an  everlasting  covenant."  Baptism  is  now  the  seal  of  the 
covenant  of  grace.  Children  were  admitted  into  this  church  by 
positive  law,  and  nothing  but  positive  law  can  exclude  them 
from  such  membership.  Inasmuch,  therefore,  as  no  such  law 
«an  be  found  in  the  ITew  Testament,  we  conclude  that  children 

17 


258  CHRISTIAN  THEOLOGY 

should  be  recognized  as  members  of  the  church  at  the  present 
time. 

Thus  we  reach  the  following  facts:  (1)  God  has  but  one 
church.  (2)  This  church  was  rendered  visible  in  the  family 
of  Abraham.  (3)  Circumcision  was,  by  divine  authority,  made 
the  seal  of  the  covenant,  and  the  visible  sign  of  membership  in 
the  church.  (4)  The  gospel  church  is  not  a  new  church,  but  a 
continuation  of  the  Abrahamic  church.  The  rites  and  cere- 
monies have  been  changed,  but  the  church  remains.  All  who 
are  of  faith  are  reckoned  as  the  children  of  Abraham — members 
of  the  same  spiritual  family.  (5)  Children  were  admitted  into 
this  church  by  positive  law  and  received  the  seal  of  the  covenant. 
(6)  Xothing  less  than  positive  law  can  legally  deprive  them  of 
membership  in  this  church.  (7)  Inasmuch  as  no  such  pro- 
hibitory law  can  be  found  in  the  iSTew  Testament,  we  conclude 
that  they  should  still  be  recognized  as  members  of  the  church, 
under  the  covenant  of  grace.  (8)  As  all  members  of  the  church 
should  receive  the  visible  seal  of  such  membership,  children  be- 
ing in  the  covenant  of  grace,  and  members  of  the  church,  should 
be  baptized. 

3.  Proselyte  haptism.  As  already  stated,  baptism  was  prac- 
ticed in  the  church  long  before  Christ  came  into  the  world; 
and  as  he  adopted  it  as  one  of  the  sacraments  in  the  'New  Testa- 
ment church,  it  is  but  reasonable  to  suppose  that  he  designed 
that  it  should  be  observed  in  a  manner  similar  to  that  in  the 
Old  Testament  church.  This  is  certainly  a.  reasonable  conclu- 
sion, unless  we  can  find  something  in  the  New  Testament  au- 
thorizing a  change.  There  is  not  a  single  word  or  act  in  the 
teachings  and  practice  of  Christ  and  his  apostles  that  authorizes 
or  indicates  a  change.  j 

Calmet  says,  "The  Jews  required  three  things  for  a  complete  "■ 
conversion  to  their  religion,  haptism,  circumcision,  and  a  sacri- 
fice ;   but  for  women  only  baptism  and  a  sacrifice." 


BAPTISM  259 

Witsius  says,  "When  a  Gentile  became  a  proselyte  of  right- 
eousness, three  ceremonies  were  used;  namely,  circumcision, 
baptism,  and  sacrifice." 

Marmonides,  a  Jew,  and  the  great  interpreter  of  Jewish  law, 
Prideaux,  Stackhouse,  Dr.  Wall,  Dr.  Clarke,  and  Dr.  Watson, 
all  testify  that  proselyte  baptism  was  practiced  among  the  Jews 
long  before  the  time  of  Christ  on  earth.  They  also  testify  that 
"whenever  Gentiles  were  proselyted  to  the  Jewish  religion,  they 
were  initiated  by  circumcision,  the  offering  of  sacrifice,  and 
haptism.  They  were  all  baptized,  males  and  females,  adults  and 
infants/* 

This  was  the  state  of  things  among  the  Jews  when  Jesus  said 
to  his  apostles,  "Go  ye  into  all  the  world  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost."  "Must  not  his  disciples  have  understood 
him  to  intend  that  kind  of  baptism  to  which  both  he  and  they 
had  been  accustomed,  namely,  the  baptism  of  children  with 
their  parents?  How  could  they  have  understood  him  in  any 
other  way  ?"  Let  it  be  kept  in  mind  that  at  the  time,  and  in  the 
country  where  Christ  and  his  disciples  were  when  he  sent  them 
out  to  preach,  the  standing  custom  was  for  children  to  be  recog- 
nized as  members  of  the  church,  and  also  to  receive  the  children 
of  proselytes  into  the  church  by  baptism.  The  disciples  were 
all  Jews,  and  when  Jesus  adopted  baptism,  and  authorized  his 
apostles  to  administer  it,  would  they  not  most  likely  understand 
him  to  intend  them  to  do  as  they  were  accustomed  to  do  ?  "In- 
stead of  needing  an  express  command  to  authorize  the  baptism 
of  children,  the  disciples  needed  an  express  prohibition  to  pre- 
vent their  doing  it,"  provided  it  was  intended  not  to  have  it 
done.  The  disciples,  acting  under  the  great  commission,  went 
out  teaching  and  baptizing,  and  not  infrequently  baptized  house- 
holds. It  is  not  unreasonable  to  suppose  that  there  were  chil- 
dren connected  with  some  of  the  households  that  the  disciples 
baptized. 


260  CHRISTIAN  THEOLOGY 

4:,  History  of  infant  baptism.  Justin  Martyr  and  Irenaeus, 
of  the  second  century,  expressly  mention  infant  baptism  as  the 
practice  of  the  church  at  that  time.  Origen,  in  the  beginning 
of  the  third  century,  speaks  also  of  infant  baptism  as  the  prac- 
tice of  the  church  in  his  time.  He  further  states  that  they  re- 
ceived it  as  an  order  from  the  apostles  to  baptize  children. 

Fidus,  an  African  bishop,  applied  to  Cyprian,  bishop  of 
Carthage,  to  know  whether  the  baptism  of  infants  might  take 
place  before  the  eighth  day  after  birth.  This  question  was  laid 
before  the  synod  which  was  held  a.  d.  254,  at  which  sixty-six 
bishops  were  present.  By  this  synod  it  was  unanimously  agreed 
that  it  was  not  necessary  to  defer  baptism  to  the  eighth  day. 
The  question  was  not  whether  infants  should  be  baptized ;  that 
was  a  settled  practice  in  the  church  at  that  time.  The  only 
question  related  to  time,  whether  before  or  on  the  eighth  day 
nfter  birth. 

Pelagius,  who  had  a  long  controversy  with  Augustine  on 
hereditary  depravity,  had  strong  inducements  to  reject  infant 
baptism ;  and  it  was  reported  that  he  had  done  so,  but  he  repels 
the  charge  in  very  strong  terms.  He  says :  "Men  slander  me 
as  if  I  denied  the  sacrament  of  baptism  to  infants.  I  never 
heard  of  any,  not  even  the  most  impious  heretic,  who  denied 
baptism  to  infants."  This  was  about  the  close  of  the  fourth 
century. 

We  shall  conclude  tliis  brief  review  with  a  quotation  from 
Dr.  Walh  It  may  be  well  to  state  that  Dr.  Wall  is  acknowl- 
edged to  be  one  of  the  most  learned  men  that  ever  wrote  on  this 
subject.  He  made  a  most  critical  research  into  the  history  of 
baptism.  He  says:  "For  the  first  four  hundred  years  after 
Christ  there  appeared  only  one  man,  Tertullian,  who  advised 
the  delay  of  infant  baptism  in  some  cases,  and  one  Gregory,  who 
did,  perhaps,  practice  such  delay  in  tlie  case  of  his  own  chil- 
dren ;   but  no  society  of  men  so  thinking  or  so  practicing,  nor 


BAPTISM  2C1 

any  one  man  saving  it  was  unlawful  to  baptize  infants  did  ap- 
pear. So  in  the  next  seven  hundred  years  there  is  not  so  much 
as  one  man  to  be  found  who  either  spoke  for  or  practiced  such 
delay,  but  all  the  contrary." 

Now,  while  we  would  not  try  to  traduce  any  who  may  think 
differently  on  the  subject,  we  nevertheless  must  conclude,  after 
a  careful  review  of  the  whole  question, that  the  evidence  in  favor 
of  infant  baptism  is  vastly  stronger  than  all  that  can  be  pro- 
duced against  it.     If  children  are  in  the  covenant  of  grace,  and 
we  believe  they  are,  the  outward  sign  of  that  inward  seal  should 
be  placed  upon  them.     They  are  members  of  God's  family,  re- 
deemed by  the  blood  of  Christ,  and  should  be  so  recognized  by 
the   church.      The   tender  regard   shown   to   children   by   the 
Saviour  ought  to  teach  us  many  lessons.     He  took  them  in  his 
arms  and  blessed  them  and  said,  "Of  such  is  the  kingdom  of 
heaven."     In  these  ways  our  Lord  recognized  them  as  in  the 
covenant  of  grace,  so  that  believing  parents  should  not  be  denied 
the  privilege  of  publicly  consecrating  their  children  to  the  Lord 
in  the  solemn  ordinance  of  baptism.     Children  thus  baptized 
"are  placed  in  visible  covenant  relation  to  God,  and  under  the 
special  care  and  supervision  of  the  church.    'The  church  herself 
should   be   profoundly   concerned   for   their    proper    religious 
training.'  " 


CHAPTER  XXXL 

THE  LORD'S  SUPPER. 

The  Lord's  Supper  is  a  sacrament  of  great  importance  to  the 
church,  and  should  be  observed  by  all  Christians  with  deep 
humility  of  spirit.  It  is  commemorative  in  that  it  brings 
to  the  mind  the  humiliation,  sufferings,  and  death  of  Christ; 
and,  when  properly  observed,  blessings  of  grace  are  communi- 
cated to  the  heart  of  the  communicant. 

The  time  and  circumstances  under  which  this  sacrament  was 
instituted  were  solemn  and  impressive.  We  will  turn  at  once 
to  the  sacred  record:  "And  as  they  were  eating,  Jesus  took 
bread,  and  blessed,  and  brake  it ;  and  he  gave  to  the  disciples, 
and  said,  Take,  eat ;  this  is  my  body.  And  he  took  a  cup,  and 
gave  thanks,  and  gave  to  them,  saying.  Drink  ye  all  of  it ;  for 
this  is  my  blood  of  the  covenant,  which  is  shed  for  many  unto 
remission  of  sins"  (Matt.  2G:28).  In  Mark  14:22-25,  and 
Luke  22 :  14-20,  we  have  substantially  the  same  recorded. 

Paul  not  only  gives  the  fact  concerning  the  time  and  manner 
when  this  sacrament  was  instituted,  but  also  its  nature  and 
design,  with  instruction  to  communicants.  "For  I  received  of 
the  Lord  that  which  also  I  delivered  unto  you,  how  that  the  Lord 
Jesus  in  the  night  in  which  he  was  betrayed  took  bread;  and 
when  he  had  given  thanks,  he  brake  it,  and  said.  This  is  my 
body,  which  is  for  you :  this  do  in  remembrance  of  me.  In  like 
manner  also  the  cup,  after  supper,  saying.  This  cup  is  the  new 
covenant  in  my  blood;  this  do,  as  oft  as  ye  drink  it,  in  remem- 
brance of  me.  For  as  often  as  ye  eat  this  bread,  and  drink  the 
cup,  ye  proclaim  the  Lord's  death  till  he  come.  Wherefore  who- 
soever shall  eat  tlio  broad  or  drink  the  cup  of  the  Lord  un- 
worthily, shall  be  guilty  of  the  body  and  the  blood  of  the  Lord. 

262 


THE  LORD'S  SUPPER  265 

But  let  a  man  prove  himself,  and  so  let  him  eat  of  the  bread, 
and  drink  of  the  cup"  (I.  Cor.  11 :  23-28). 

1.  The  sacrament,  or  the  Lord's  Supper,  takes  the  place  of  the 
Passover.  This  we  think  is  evident  from  the  language  of  Paul; 
"Purge  out  the  old  leaven,  that  ye  may  be  a  new  lump,  even  as 
ye  are  unleavened.  For  our  passover  also  hath  been  sacrificed, 
even  Christ"  (I.  Cor.  5:7).  Christ  is  our  passover.  Under 
the  former  dispensation  the  Passover  pointed  forward  to  Christ 
as  a  sacrifice  for  sin ;  so  now  the  sacrament  points  back  to  him 
as  having  been  "slain  for  us,"  In  the  service  of  the  Passover, 
there  was  the  lamb  for  each  household;  in  the  service  of  the 
Lord's  Supper  there  is  also  the  Lamb  Jesus  Christ.  The  Lamb 
of  God  is  our  passover. 

2.  The  sacrament  is  a  permanent  institution,  and  was  de- 
signed to  be  perpetuated  to  the  end  of  time.  In  this  it  is  like 
baptism.  Both  these  sacraments  are  permanent  institutions. 
Paul's  language  indicates  the  perpetuity  of  the  Lord's  Supper, 
"As  often  as  ye  eat  this  bread,  and  drink  the  cup,  ye  proclaim 
the  Lord's  death  till  he  come."  Christ's  own  words  show  that  it 
was  to  be  perpetuated,  "This  do  in  remembrance  of  me."  The 
occasion  was  a  very  solemn  one.  Christ  was  about  to  be  be- 
trayed— he  was  soon  to  die  on  the  cross.  He  knew  all  about  it. 
The  disciples  had  some  conception  of  it,  but  did  not,  and  could 
not  realize  it  as  their  Master  did.  How  solemn  the  words  of 
Jesus,  "With  desire  I  have  desired  to  eat  this  passover  with  you 
before  I  suffer." 

Concerning  the  supper,  commentators  and  theologians  do  not 
fully  agree.  Some  hold  that  it  was  the  legal  Passover,  while 
others  think  not,  because  it  occurred  a  few  hours  before  the 
regular  time  for  eating  the  passover.  We  think,  however,  that 
while  it  was  a  few  hours  in  advance  of  the  usual  time  for  eating 
the  passover,  according  to  the  law,  the  most  reasonable  hypothe- 
sis is  that  "our  Lord  at  this  time  instituted  the  holy  eucharist 


264  CHRISTIAN  THEOLOGY 

in  place  of  the  pascal  lamb,  and  thus  it  will  appear,  he  ate  a 
passover  with  his  disciples  the  evening  before  his  death;  namely, 
the  mystical  passover,  or  sacrament  of  his  body  and  blood ;  and 
that  this  was  the  passover  which  he  so  ardently  longed  to  eat 
with  his  disciples  before  he  suffered." 

In  Jesus  Christ  all  the  types  and  shadows  ended.  He  is  in- 
deed the  substance — the  glorious  antitype — the  end.  So  the 
holy  sacrament  was  instituted  by  himself  to  take  the  place  of 
the  Jewish  Passover,  and  to  continue  in  the  church  a  memorial, 
continually  pointing  to  Jesus  Christ,  the  Lamb  of  God,  who  was 
slain  for  the  sin  of  the  world.  ''For  as  the  paschal  lamb  had 
shadowed  forth  his  death  till  he  came,  this  death  (on  the  cross) 
fulfilled  the  design  of  the  rite  and  sealed  up  the  vision  and 
prophecy."  Here  is  a  scene  the  full  significance  of  which  we 
cannot  comprehend;  It  was  evening,  Jesus,  with  his  twelve 
disciples,  was  alone.  They  sat  down  to  eat  the  passover.  It 
was  not  the  first  time  they  had  eaten  the  passover,  but  it  was  to 
be  the  last  time.  It  had  been  practiced  under  the  law  for  fif- 
teen hundred  years,  and  now  as  they  sat  down  our  Lord  said, 
''With  desire  I  have  desired  to  eat  this  passover  with  you  before 
I  suffer."  Jesus  sat  there  between  the  two  dispensations.  The 
covenant  under  the  law  ended  in  him,  while  the  covenant  under 
grace  began  in  him.  They  ate  the  passover  together,  which  was 
the  end  of  the  ceremonial  law,  and  he  immediately  instituted 
the  sacrament  which  was  to  abide  in  the  church  to  the  end  of 
time.  It  was  not  simply  the  twelve  disciples  that  were  passed 
from  under  the  ceremonial  law  to  the  law  of  grace  and  salvation, 
but  the  whole  world  passed  over. 

3.  The  Lord's  Supper,  or  holy  eucharist,  is  not  only  a  me- 
morial of  the  sufferings  and  death  of  Jesus,  but  it  stands  as  a 
substantial  proof  of  the  divinity  of  Christianity.  It  is  a  monu- 
ment in  the  church  that  all  the  waves  of  infidelity  cannot  wash 
away.     As  long  as  Christians  celebrate  this  feast,  Christianity 


THE  LORD'S  SUPPER  265 

will  stand  against  all  the  assaults  of  her  enemies.  As  they  eat 
the  bread,  and  drink  of  the  cup,  they  thereby  testify  that  Jesus 
lived,  suffered,  died,  was  buried,  rose  again,  ascended  to  heaven, 
and  will  come  again.  All  this  is  emblematically  set  forth  in  the 
sacrament. 

4.  The  nature  of  this  sacrament.  The  Romish  Church 
holds  to  the  notion  of  transuhstantiation,  which  is  that  the  bread 
and  wine  in  the  eucharist  is  changed  into  the  real  body  and 
blood  of  Jesus  Christ.  This  is  so  manifestly  absurd  that  it  is 
a  marvel  that  any  intelligent  person  could  believe  it. 

(1)  The  idea  of  transubstantiation  is  contrary  to  the  very  end 
for  which  the  holy  eucharist  was  instituted.  The  bread  and 
wine  are  to  represent  the  body  and  blood  of  Jesus  Christ — to 
commemorate  his  suffering  and  death — "This  do  in  remem- 
brance of  me," 

(2)  It  is  also  contrary  to  our  sense.  If  the  bread  and  wine 
are  changed  into  real  flesh  and  blood,  then  our  sense  of  touch, 
taste,  and  smell  must  be  changed  also.  For  to  all  these  senses, 
as  every  communicant  must  testify,  the  bread  remains  bread 
and  the  wine  remains  wine. 

(3)  Furthermore,  it  is  contrary  to  all  well-established  rules 
of  interpretation.  All  sound  and  reliable  Bible  critics  say  that 
the  Holy  Scriptures  are  to  be  interpreted  so  as  to  harmonize 
with  reason  and  common  sense.  Is  it  in  harmony  with  reason 
that  the  disciples  should  have  understood  the  Saviour  to  mean 
his  literal  body  and  blood,  when  he  handed  them  the  bread  and 
wine  ?  Was  he  not  there  at  the  table  with  them  ?  His  body  was 
not  yet  wounded,  and  his  blood  was  not  yet  shed.  How  could 
they  have  understood  him  to  mean  his  literal  flesh  and  blood  ? 

Take  one  or  two  passages  to  assist  us  in  understanding 
Christ's  language  when  he  says,  "This  is  my  body,"  and,  "This 
is  my  blood."  He  says,  "I  am  the  vine,  ye  are  the  branches." 
Paul  says,  "That  rock  was  Christ."     Did  our  Lord  mean  that 


260  CHBliiTlAX  THEOLOGY 

he  was  a  literal  vine — a  real  grape-vine  ?  Did  Paul  mean  that 
<Jhrist  was  a  literal  rock  ?  The  meaning  is  that  the  vine  rep- 
resents Christ  in  his  relation  to  his  disciples,  and  the  rock  is  a 
type  of  Christ.  So  the  b^ead  and  wine  are  emblems  of  the  shed 
blood  and  wounded  body  of  Christ. 

Consul) stantiation  teaches  that  while  the  bread  and  wine 
are  not  literally  changed  into  the  real  flesh  and  blood  of 
Christ,  "yet  his  body  and  blood  are  literally  present  with  the 
elements  in  the  supper,  and  are  literally  received  by  the  com- 
municants." This  error  is  but  little  less  objectionable  than  the 
Homanist  idea  of  transubstantiation. 

The  true  nature  of  the  Lord's  Supper  may  be  stated  thus: 
(1)  The  bread  and  wine  are  symbols  of  the  broken  body  and 
shed  blood  of  the  Lord  Jesus  Christ.  (2)  A  seal  of  the  covenant 
of  grace.  Our  Lord  said,  "This  cup  is  the  new  covenant  in  my 
blood,  even  that  which  is  poured  out  for  you"  (Luke  22:  22), 
thus  sio:nifvino;  that  the  benefits  of  the  new  covenant  are  sealed 
and  applied  to  believers.  (3)  A  commemoration  of  the  suffer- 
ings and  death  of  Jesus  Christ.  "This  do  in  remembrance  of 
me"  (Luke  22:  19).  "For  as  often  as  ye  eat  this  bread,  and 
drink  the  cup,  ye  proclaim  the  Lord's  death  till  he  come" 
(LCor.  11:26). 

Dr.  Pope  says:  "This  sacrament  is  an  institution  ordained 
for  perpetual  observance  to  commemorate  the  Saviour  and  espe- 
cially his  death ;  to  be  the  seal  of  the  individual  and  constant 
union  of  his  people  with  him  by  faith,  and  a  bond  of  their  com- 
munion with  each  other  in  their  common  Lord  and  Head." 

The  Westminster  Confession  of  Faith  states  it  thus,  "Our 
Lord  Jesus,  in  the  night  wherein  he  was  betrayed,  instituted 
the  sacrament  of  his  body  and  blood  called  the  Lord's  Supper, 
to  be  observed  in  his  church  unto  the  end  of  the  world,  for  the 
perpetual  remembrance  of  the  sacrifice  of  himself  in  his  death, 
the  sealing  all  Ivenefits  thereof  unto  true  believers,  their  spir- 


THE  LORD'S  SUPPER  267 

itual  nourishment  and  growth  in  him,  their  further  engagement 
in,  and  to  all  duties  which  they  owe  unto  him,  and  to  be  a  bond 
and  pledge  of  their  communion  with  him  and  with  each  other, 
as  members  of  his  mystical  body." 

Concerning  the  time,  whether  morning,  noon,  or  evening, 
when  this  ordinance  should  be  observed,  and  the  kind  of  bread 
to  be  used,  we  have  no  definite  instruction;  neither  as  to  the 
position  of  the  body,  whether  standing,  sitting,  or  kneeling.  As 
to  the  wine,  it  would  seem  most  reasonable  that  whenever  and 
wherever  it  is  at  all  practicable  unfermented  wine  should  be 
used. 

As  a  means  of  grace  there  is  no  service  in  the  sanctuary  more 
helpful  to  a  Christian  than  to  participate  in  the  Lord's  Supper. 
It  tends  to  strengthen  his  faith  in  Jesus  Christ  and  increase  his 
love  for  him.  It  strengthens  every  holy  desire  in  the  soul  and 
renews  his  obligations  to  walk  in  the  way  of  his  commandments. 
It  also  tends  to  bind  the  souls  of  Christians  closer  together. 

It  is  a  memorial  service,  and  it  is  the  right  and  duty  of  all 
who  believe  in  Jesus  Christ,  and  are  sincerely  striving  to  follow 
him  to  participate  in  it.  It  is  an  institution  which  belongs  to 
the  church  of  Christ,  and  all  his  disciples  have  an  equal  right  to 
participate  in  it.  It  is  the  Lord's  table,  no  matter  in  what 
branch  of  the  general  church  it  may  be  spread.  There  is  but 
one  Lord's  Supper  to  be  celebrated,  and  as  God  has  but  one  spir- 
itual family,  all  the  members  of  that  family  have  a  right  to 
^^celebrate  this  one  supper  in  every  church  or  congregation  of 
Christians  among  whom  their  lot  may  be  cast." 


CHAPTER  XXXII. 

THE  SABBATH. 

The  subject  of  the  Christian  Sabbath  is  of  very  great  im- 
portance, and  should  be  carefully  considered.  The  Christian 
world  has  been  much  divided  on  this  question.  Our  limits  will 
not  permit  us  to  state  all  the  theories  which  have  been  advanced. 
We  shall  confine  ourselves  mainly  to  the  consideration  of  the 
following  propositions : 

First,  that  the  Sabbath,  as  now  held  by  the  great  body  of 
Christians,  is  of  moral  obligation. 

Second,  that  the  day  has  been  changed  from  the  seventh  to 
the  first  day  of  the  week  by  divine  authority. 

1.  The  observance  of  the  Sabbath  is  of  moral  obligation. 
^Whatever  reasons  existed  in  any  age  of  the  world  for  observing 
the  Sabbath  day  exist  to-day.  Was  the  Sabbath  given  "to  meet 
the  wants  of  our  moral  nature  ?  It  is  needed  to  meet  those  wants 
now."  Was  there  at  any  time  a  physical  necessity  for  such  a 
day  ?  That  necessity  still  remains.  If  a  Sabbath  is  not  needed 
at  the  present  time,  it  never  was  needed.  Some  hold  that  the 
seventh  day  should  be  observed  as  the  Sabbath,  according  to  the 
law  of  Moses.  Others  hold  that  there  is  now  no  divine  au- 
thority for  observing  any  day.  Others  hold  that  as  a  matter  of 
expediency  the  Sabbath  should  be  kept,  but  there  is  no  scrip- 
tural authority  for  it.  We  shall  therefore  call  attention  to  some 
of  the  evidences  in  favor  of  the  observance  of  the  Sabbath  as  a 
moral  obligation. 

Our  Saviour  said,  "The  Sabbath  was  made  for  man" — not 
for  any  particular  class,  not  for  any  particular  age,  but  for  man. 
This  includes  the  whole  race,  and  is  as  universal  as  the  family 
of  man.     It  originated  in  the  early  morning  of  time,  and  came 

2C8 


TEE  SABBATH  269 

down  through  the  patriarchal  age,  was  recognized  in  the  wilder- 
ness, and  finally  incorporated  in  the  decalogue. 

"Remember  the  sabbath  day,  to  keep  it  holy.  .  .  .  the 
Lord  blessed  the  sabbath  day,  and  hallowed  it"  (Ex.  20:  8-11). 
This  was  written  by  the  finger  of  God  on  tables  of  stone.  Now 
observe  that  so  far  as  we  have  any  instruction,  it  is  as  much  a 
moral  duty  to  observe  this  command  as  any  one  of  the  ten,  for 
they  were  all  written  by  the  finger  of  God.  jSTote  further :  It 
was  no  new  duty  imposed  upon  them  at  that  time.  ^'Remember 
the  sabbath  day,  to  keep  it  holy,"  implying  that  he  was  reiterat- 
ing and  placing  in  new  and  permanent  form,  and  enforcing, 
under  circumstances  of  a  more  awful  solemnity,  a  precept  with 
which  that  people  were  already  familiar."  This  view  is  not 
only  confirmed  by  the  words,  "Remember  the  sabbath  day,  to 
keep  it  holy,"  but  by  the  words  that  follow,  "The  Lord  blessed 
the  sahbath  day."  When  did  the  Lord  bless  the  Sabbath  day  ? 
Clearly  the  reference  here  is  to  the  time  when  it  was  first  insti- 
tuted. The  Sabbath  was  set  apart  and  sanctified  at  the  time  of 
creation  for  holy  purposes,  and  as  a  moral  obligation  it  has 
never  been  repealed.  If  the  Sabbath  was  made  for  man,  as 
Jesus  said  it  was,  then  as  long  as  man  exists  that  institution 
must  remain. 

Dr.  A.  A.  Hodge  says,  "The  Sabbath  was  introduced  as  a 
divine  institution  at  the  creation  of  the  race,  and  was  then  en- 
joined upon  man  as  man,  and  hence  upon  the  race  generally  and 
in  perpetuity." 

Our  Lord  very  clearly  teaches  that  it  is  a  moral  duty  to  ob- 
serve the  Sabbath  day.  He  was  asked,  Which  is  the  great  com- 
mandment in  the  law  ?  The  reference  here  was  not  to  the  cere- 
monial law,  but  to  the  Ten  Commandments.  Jesus  answered, 
"Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  mind.  This  is  the  great  and  first 
commandment.     And  the  second  like  unto  it  is  this,  Thou  shalt 


270  CHRISTIAN  THEOLOGY 

love  thy  neighbour  as  thyself.  On  these  two  commandments 
hangeth  the  whole  law,  and  the  prophets"  (Matt.  22:  37,  40). 
There  is  no  good  reason  to  doubt  but  that  the  Ten  Command- 
ments are  here  referred  to,  and  our  Lord  sums  them  up  in  two; 
namely,  love  to  God,  and  love  to  man.  All  the  law  and  the 
prophets  hang  on  these  two.  Now,  by  what  authority  does  any 
man  throw  out  the  fourth  commandment  ?  There  is  just  as 
much  ground  for  throwing  out  the  first  commandment  as  there 
is  to  throw  out  the  fourth.  If  to  love  God  with  all  the  heart  is 
&  moral  duty,  then  the  observance  of  the  Sabbath  day  is  also  a 
moral  duty.  If  the  one  is  universal  and  perpetual,  so  also  is 
the  other.  ''Remember  the  sabbath  day,  to  keep  it  holy."  This 
was  as  certainly  written  by  the  finger  of  God  as  any  one  of  the 
Ten  Commandments. 

The  moral  law  is  universal  and  perpetual ;  and  the  observ- 
ance of  the  Sabbath  day  is  included  in  the  moral  law,  therefore 
it  must  be  universal  and  perpetual.  The  moral  law,  as  given 
by  Moses,  remains  in  full  force  to-day.  Not  a  sentence  of  it  has 
ever  been  repealed.  Every  moral  principle  in  the  religion 
taught  us  in  the  Holy  Scriptures  is  contained  in  the  Ten  Com- 
mandments. And  when  Jesus  came  and  entered  upon  his  public 
ministry  he  said :  "Think  not  that  I  came  to  destroy  the  law  or 
the  prophets :  I  came  not  to  destroy,  but  to  fulfil.  For  verily 
I  say  unto  you,  Till  heaven  and  earth  pass  away,  one  jot  or  one 
tittle  shall  in  no  wise  pass  away  from  the  law,  till  all  the 
things  be  accomplished"  (Matt.  5:17,  18).  While  the  types 
and  shadoAvs  of  the  law  were  fulfilled  in  Christ  all  the  moral 
obligations  contained  in  the  law  remained.  The  obligation  to 
love  God  with  the  whole  heart  did  not  pass  away  in  Christ.  It 
remained.  So,  also,  the  obligation  to  observe  and  keep  the  Sab- 
bath day  remained.  TTow  could  it  pass  away  in  Christ,  since 
it  iB  included  in  that  part  of  the  law  in  which  we  are  required 
to  love  God  ? 


TEE  SABBATH  111 

Paul  teaches  plainly  that  the  law  contained  in  the  Ten  Com- 
mandments is  still  in  force.  ''Do  we  then  make  the  law  of 
none  effect  through  faith  ?  God  forbid :  nay,  we  establish  the 
law"  (Rom.  3:31).  Of  what  law  was  the  apostle  speaking? 
A  little  further  on  in  the  argument  the  apostle  says,  "Howbeit, 
I  had  not  known  sin,  except  through  the  law:  for  I  had  not 
known  coveting,  except  the  law  had  said,  Thou  shalt  not  covet" 
(Rom.  7:7).  Here  the  apostle  quotes  directly  from '  the  Ten 
Commandments.  The  sum  of  the  apostle's  argument  is  this: 
The  law  of  the  Ten  Commandments  is  still  in  force.  He  did 
not  by  any  of  his  teachings  make  any  part  of  that  law  void,  but 
he  declares  that  he  ^^established  the  law."  'Row  observe  that  to 
''keep  the  sabbath  day  holy"  is  as  much  a  part  of  the  law  as  to 
love  God  with  all  the  heart.  By  the  same  rule  that  you  strike 
one  of  these  from  the  law  you  strike  the  other  also.  "Whoever, 
therefore,  denies  the  obligation  of  the  Sabbath  on  Christians, 
denies  the  obligation  of  the  whole  decalogue."  They  stand  or 
fall  together. 

When  God  wrote  the  Ten  Commandments  on  the  tables  of 
stone  he  did  not  say,  "I  appoint  to  you  a  Sabbath  day,"  as  if  it 
were  then  and  there  instituted,  but,  "Remember  the  sabbath  day, 
to  keep  it  holy,"  clearly  implying  that  it  was  an  institution  al- 
ready in  existence  and  well  understood  by  the  people.  In  its 
moral  bearing  it  comes  to  us  with  the  same  authority  as  any 
other  of  the  commandments. 

2.  The  change  from  the  seventh  to  the  first  day  of  the  week 
was  by  divine  authority.  Before  introducing  any  reasons  for 
claiming  the  change  by  divine  authority,  we  think  it  will  be 
proper  to  invite  special  attention  to  a  few  general  statements: 
(1)  It  should  be  borne  in  mind  that  the  obligation  to  keep  the 
Sabbath  day  holy  is  a  moral  duty.  (2)  That  a  particular  day 
is  not  an  essential  element  of  that  which  is  a  moral  duty.  (3) 
All  nations  could  not  observe  the  seventh  day  in  point  of  exact 


272  CEBISTIAN.  THEOLOGY 

time.  If  a  special  day  is  absolutely  necessary,  then  a  special 
liour  is  necessary  in  which  to  commence  that  day.  But  how 
could  this  be  done  ?  Different  nations  live  in  different  latitudes 
and  longitudes,  and  so  of  necessity  "would  commence  their  Sab- 
bath at  different  times ;  and  the  entire  day  held  sacred  by  some 
would  be  desecrated  by  others."  Those  who  contend  that  the 
particular  seventh  day  is  an  essential  element  in  the  moral  obli- 
gation of  observing  the  Sabbath  will  find  it  difficult  to  fi:x  upon 
any  certain  hour  to  commence.  Suppose  we  say  midnight  is  the 
proper  time  to  begin  the  Sabbath,  but  when  it  is  midnight  here 
it  is  midday  somewhere  else,  so  that  it  is  absolutely  impossible 
to  fi-X  on  any  particular  hour  on  which  to  commence  and  to  end 
the  Sabbath  throughout  the  world.  While  the  moral  obligation 
to  keep  the  Sabbath  day  holy  is  universal,  the  time  cannot  be 
made  universal.  ''It  is  not,  therefore,  the  seventh  day  accord- 
ing to  any  particular  method  of  computing  the  septenary  cycle, 
but  in  reference  to  the  six  before-mentioned  days,  every  seventh 
day  in  rotation  after  six  days  of  labor." 

We  will  now  consider  some  of  the  evidences  m  favor  of  the 
change  from  the  seventh  to  the  first  day  of  the  week.  Let  it  be 
particularly  observed  that  "the  fact  of  a  Sabbath  depends  upon 
moral  obligation,  and  cannot  be  changed,  but  the  particular  day 
upon  which  it  is  to  be  celebrated  may  be  changed  as  often  as 
may  suit  the  will  of  the  lawgiver." 

The  change  from  the  seventh  to  the  first  day  of  the  week  took 
place  under  the  administration  of  the  apostles.  The  apostles 
were  inspired  by  the  Holy  Spirit,  and  what  they  said  and  did 
was,  and  is,  of  divine  authority. 

Dr.  Ralston  says:  "The  apostles  were  divinely  commissioned 
hy  our  Lord  to  organize  and  regulate  the  Christian  church.  'Go 
ye  therefore,'  said  Jesus,  'and  make  disciples  of  all  the  nations. 

.  .  teaching  them  to  observe  all  things  whatsoever  I  com- 
manded you'     (Matt.  28:19,  20).     This  certainly  embraced 


THE  SABBATH  273 

everything  necessary  to  the  organization  and  regulation  of  the 
ehurch,  and  consequently  included  the  institution  of  the  Sab- 
hath." 

"When  therefore  it  was  evening,  on  that  day,  the  first  day 
of  the  week,  and  when  the  doors  were  shut  where  the  disciples 
were,  for  fear  of  the  Jews,  Jesus  came  and  stood  in  the  midst, 
and  saith  unto  them.  Peace  he  unto  you"  (John  20:19). 
This  was  their  first  meeting  after  the  resurrection  of  Christ,  and 
it  took  place  in  the  evening  of  the  first  day  of  the  week,  the  day 
on  which  Christ  rose  from  the  dead.  "And  after  eight  days 
again  his  disciples  were  within,  and  Thomas  with  them.  Jesus 
Cometh,  the  doors  being  shut,  and  stood  in  the  midst,  and  said, 
Peace  he  unto  you"  (John  20:26).  This  was  their  second 
meeting,  and  was  also  held  in  the  evening  of  the  first  day  of  the 
week.  "After  eight  days."  "The  day  of  the  first  meeting  is 
reckoned  as  one  day,  which  brings  the  next  first  day,  the  eighth." 
The  day  of  Christ's  resurrection  was  the  first  day  of  the  week, 
and  it  began  to  be  observed  as  a  day  of  worship,  and  was  so  con- 
tinued by  the  apostles  themselves  until  the  Jewish  Sabbath  was 
entirely  suspended.  This,  let  it  be  remembered,  was  done  by 
the  apostles  themselves.  "And  upon  the  first  day  of  the  week, 
when  we  were  gathered  together  to  break  bread,  Paul  discoursed 
with  them,  intending  to  depart  on  the  morrow,  and  prolonged 
his  speech  until  midnight"  (Acts  20:7).  ]N"ow,  observe  that 
this  meeting  was  held  twenty-five  years  after  the  first  meetings 
referred  to  in  John  20.  "The  disciples  came  together  to  break 
bread,"  and  Paul  being  present  preached  to  them.  This  does 
not  appear  to  have  been  an  extra  occasion,  but  a  regular  order 
of  worship. 

"Xow  concerning  the  collection  for  the  saints,  as  T  gave  order 
to  the  churches  of  Galatia,  so  also  do  ye.  Upon  the  first  day  of 
the  week  let  each  one  of  you  lay  by  him  in  store,  as  he  may  pros- 
per, that  no  collections  be  made  when  I  come"  (T.  Cor.  16: 

18 


274  CHRISTIAN  THEOLOGY 

1,  2).  This  was  one  year  after  the  meeting  at  which  Paul 
preached  until  midnight.  The  order  given  was  not  only  for  the 
church  at  Corinth,  but  for  the  churches  of  Galatia  as  well. 
From  this  it  is  evident  that  the  general  custom  among  the  apos- 
tolic churches  was  to  meet  for  worship  on  the  first  day  of  the 
week.  Upon  these  last  two  passages,  Dr.  Clarke  makes  the  fol- 
lowing comment,  ''That  was  called  the  Lord's  day,  the  Chris- 
tian Sabbath,  in  which  they  commemorated  the  resurrection  of 
our  Lord,  and  which  among  all  Christians  afterward  took  the 
place  of  the  Jewish  Sabbath."  Again,  he  says,  "It  appears  that 
the  first  day  of  the  week,  which  is  the  Christian  Sabbath,  was 
the  day  on  which  their  principal  religious  meetings  were  held 
in  Corinth,  and  the  churches  of  Galatia,  and  consequently  in 
all  other  places  where  Christianity  had  prevailed." 

*'I  was  in  the  Spirit  on  the  Lord's  day"  (Rev.  1 :  10).  Com- 
mentators and  theologians  generally  agree  that  what  was  called 
the  "Lord's  day"  was  the  first  day  of  the  week.  This  day  was 
celebrated  because  it  was  the  day  upon  which  our  Saviour  arose 
from  the  dead,  and  all  through  the  apostles'  times  it  was  ob- 
served as  a  day  of  worship,  instead  of  the  seventh  day. 

The  clear  and  unequivocal  statement  of  the  Christian  fathers, 
beginning  as  far  back  as  the  apostles,  and  indeed  in  the  very 
days  of  some  of  the  apostles,  must  be  considered  as  very  good 
evidence  of  the  fact  that  the  first  day  of  the  week  was  the  Chris- 
tian Sabbath.  While  we  may  not  adopt  all  the  opinions  of  the 
Christian  fathers,  we  must  consider  their  statement  of  facts  as 
perfectly  reliable.     They  were  men  of  veracity. 

Ignatius,  who  was  bishop  at  Antioch,  a.  d.  101,  says,  ''Let 
every  one  that  loves  Christ  keep  holy  the  Lord's  day,  the  queen 
of  days,  the  resurrection  day,  the  highest  of  all  days." 

Irenffius,  who  lived  in  the  second  century,  and  was  bishop  of 
Lyons,  and  was  a  disciple  of  Polycarp,  said,  "On  the  Lord's  day 
every  one  of  us  Christians  keep  the  Sabbath." 


TEE  SABBATH  275 

Theophilus,  who  was  bishop  at  Antioch  some  time  after 
Ignatius,  and  who  lived  and  wrote  in  the  second  century,  says, 
''Both  custom  and  reason  challenge  from  us  that  we  should 
honor  the  Lord's  day,  seeing  on  that  day  it  was  that  our  Lord 
Jesus  completed  his  resurrection  from  the  dead." 

Clement  of  Alexandria,  and  of  the  second  century,  says,  "A 
Christian,  according  to  the  command  of  the  gospel,  observes  the 
Lord's  day,  thereby  glorifying  the  resurrection  of  the  Lord." 

Tertullian,  of  the  second  century,  says,  "The  Lord's  day  is 
the  holy  day  of  the  Christian  church." 

Now,  observe  that  all  these  witnesses  testify  that  the  first  day 
of  the  week  was  called  the  Lord's  day,  and  that  the  churches 
observed  it  as  the  Christian  Sabbath. 

Eusebius  informs  us  that  from  the  beginning  the  Christians 
assembled  on  the  first  day  of  the  week,  called  by  them  the  Lord's 
day,  for  the  purpose  of  religious  worship. 

We  will  give  one  more  witness,  namely,  Justin  Martyr.  He 
says :  "On  the  Lord's  day,  all  Christians  in  the  city,  or  country, 
meet  together,  because  that  is  the  day  of  our  Lord's  resurrection, 
and  then  we  read  the  writings  of  the  apostles  and  prophets; 
this  being  done,  the  president  makes  an  oration  to  the  assembly, 
to  exhort  them  to  imitate  and  to  practice  the  things  they  have 
heard ;  then  we  all  join  in  prayer,  and  after  that  we  celebrate 
the  sacrament.  Then  they  who  are  able,  and  willing,  give  what 
they  think  proper,  and  what  is  collected  is  laid  up  in  the  hands 
of  the  president,  who  distributes  it  to  orphans  and  widows  and 
other  necessitous  Christians,  as  their  wants  require." 

Justin  Martyr  was  a  philosopher  of  the  Platonic  schooh  He 
was  a  learned  man,  and  an  able  writer.  It  is  supposed  that  he 
preached  the  gospel  in  Italy,  Asia  Minor,  and  Egypt.  He  wrote 
two  apologies  for  the  Christians.  He  was  finally  beheaded  in 
Rome  A.  D.  165.  In  his  statement  you  will  notice  that  he 
states,  not  as  an  opinion,  but  as  a  fact,  that  "all  Christians" 


276  CHRISTIAN  THEOLOGY 

observe  the  Lord's  day  as  a  day  of  worship.  And  so  we  have 
from,  and  including,  the  days  of  the  apostles,  the  clearest  evi- 
dence that  the  first  day  of  the  week  was  called  the  Lord's  day, 
and  upon  that  day  the  apostolic  churches  and  Christians  in  all 
after  ages  met  to  worship,  and  observed  it  as  the  Christian 
Sabbath. 

The  evidence  is  conclusive  that  the  change  from  the  seventh 
to  the  first  day  of  the  week  took  place  under  the  administration 
of  the  apostles  themselves,  and  they,  being  inspired  by  the  Holy 
Spirit,  it  is  reasonable  to  conclude  that  the  Christian  church  is 
divinely  authorized  to  observe  the  first  day  of  the  week,  or  the 
Lord's  day,  as  the  Christian  Sabbath. 

It  is  impossible  to  estimate  the  blessed  effect  upon  nations 
and  individuals  of  observing  the  Sabbath,  and  it  is  not  too 
much  to  say  that  the  church  would  hardly  survive  the  loss  of 
that  day.  "A  world  without  a  Sabbath  would  be  like  a  summer 
without  a  flower."  It  is  God's  own  arrangement  that  one- 
seventh  of  our  time  be  devoted  to  rest  from  manual  labor. 
Then,  let  all  Christians  observe  this  day  as  a  day  of  rest,  medi- 
tation, reading  of  the  Scriptures,  prayer,  and,  whenever  prac- 
ticable, attendance  upon  public  worship.  It  is  a  sad  fact  that 
the  Sabbath  is  but  indifferently  kept  by  many  who  profess  to 
be  the  disciples  of  Christ. 

There  is  in  this,  and  other  Christian  countries,  a  growing 
tendency  to  disregard  the  Lord's  day.  It  is  fast  becoming  a 
day  for  recreation  and  amusements.  It  is  God's  own  day,  set 
apart  and  sanctified  by  himself  to  be  observed  as  a  day  of  rest 
and  sacred  worship.  God  gives  to  man  all  the  time  he  has,  and 
it  is  the  basest  ingratitude  to  a  benevolent  Father  to  take  the 
small  portion  set  apart  and  reserved  for  himself  and  use  it  in 
direct  opposition  to  his  will.  One  of  the  most  dangerous  evils 
that  threaten  the  welfare  of  the  visible  church  of  Christ  is  the 
wholesale  disregard  for  the  sanctity  of  the  Sabbath  day.     Dr. 


THE  SABBATH  277 

Clarke  says,  "Without  this  consecrated  day  religion  itself  would 
fail,  and  the  human  mind,  becoming  sensualized,  would  soon 
forget  its  origin  and  end."  Dr.  McLeod  says,  "It  is  not  too 
much  to  say  that  without  the  Sunday  the  church  of  Christ  could 
not  as  a  visible  society  exist  on  the  earth."  These  statements 
may  appear  too  strong,  but  when  we  consider  how  much  the 
church  depends  upon  this  day,  and  how  much  is  done  on  it  as 
compared  with  any  and  all  other  days  of  the  week,  they  are  not 
overdrawn. 

Dr.  T.  L.  Cuyler,  whose  opinion  on  all  questions  concerning 
the  spiritual  interests  of  the  church  of  Christ  is  entitled  to  great 
respect,  asks :  "Have  Christians  no  responsibility  for  the  subtle 
growth  of  this  new  style  of  Sahhath?  Do  our  pulpits  emphasize 
suflSciently  the  tremendous  truth  that  the  Creator  owns  the  Sab- 
bath, and  that  robbery  of  him  means  ruin  to  ourselves  ?  Do 
most  of  our  church-members  keep  the  Lord's  day  as  sacred  and 
as  sweet  as  they  ought  to  ?  The  very  life  of  the  church  of 
Jesus  Christ  is  intertwined  with  the  life  of  the  Sabbath;  the 
decay  of  the  one  means  slow  death  to  the  other.  We  are  talk- 
ing about  revivals ;  let  us  pray  and  work  and  act  for  a  revival 
of  God's  day." 


CHAPTER  XXXIII. 

THE  INTERMEDIATE  STATE. 

On  all  questions  essential  to  the  final  salvation  of  the  soul  the 
Scriptures  are  plain  and  explicit.  But  on  other  questions  not 
necessarily  vital  the  Scriptures  are  less  explicit.  There  are 
questions  concerning  the  intermediate  state  which  may  become 
vital.  The  idea  of  an  intermediate  probation,  or  an  intermedi- 
ate purgatorial  state,  mav  suggest  to  the  mind  the  thought  that 
if  not  saved  at  the  end  of  the  first  probation,  salvation  may  be 
obtained  on  a  second  probation.  In  this  sense  it  may  become 
a  vital  question.  Whatever  philosophical  reasons  may  be  as- 
signed for  or  against  this  theory,  everything  must  yield  to  the 
Scriptures.  Our  knowledge  of  the  existence  of  spirit  when  sep- 
arated from  the  body  is  so  limited  that  we  are  not  safe  in  mak- 
ing it  the  basis  of  any  theory.  The  Scriptures  alone  must  guide 
us  on  all  questions  concerning  the  future  state. 

A  second  probation.  If  the  doctrine  of  an  intermediate  pro- 
bation be  true,  the  marvel  is  that  the  Scriptures  should  not 
teach  it  in  plain  terms.  It  is  of  too  much  importance  to  be  left 
to  the  mere  conjecture  of  uninspired  men.  Turning  to  the 
Bible,  we  search  in  vain  for  a  single  text  that  affirms  it.  The 
many  texts,  both  in  the  Old  and  the  iN'ew  Testament,  which 
urge  the  necessity  of  improving  our  present  probation  preclude 
the  idea  of  a  second  probation;  "Behold,  noio  is  the  acceptable 
time;  behold,  now  is  the  day  of  salvation"  (11.  Cor.  G:2). 
"Seek  ye  the  Lord  while  he  may  be  found,  call  ye  upon  him 
while  he  is  near"  (Isa.  5.5:  0).  "Whatsoever  thy  hand  findeth 
to  do,  do  it  with  thy  might ;  for  there  is  no  work,  nor  device,, 
nor  knowledge,  nor  wisdom,  in  the  grave,  whither  thou  goest" 
(Ecck  0:10).     Christ's  lamentations  over  Jerusalem   (Matt. 

278 


THE  INTERMEDIATE  STATE  279 

23 :  37 ;  Luke  19 :  41,  42)  do  not  favor  the  idea  of  a  second  pro- 
bation. ''If  thou  hadst  known  in  this  day,  even  thou,  the 
things  which  belong  unto  peace !  but  now  they  are  hid 
from  thine  eyes."  "We  must  work  the  works  of  him  that 
sent  me,  while  it  is  day:  the  night  cometh,  when  no  man  can 
work"  (John  9:4).  "To-day  if  ye  shall  hear  his  voice, 
harden  not  your  hearts"  (Heb.  3:  15).  "How  shall  we  escape, 
if  we  neglect  so  great  salvation?"  (Heb.  2:  3.)  These  are  but 
a  few  of  the  many  texts  which  urge  the  necessity  of  accepting 
salvation  during  our  present  probation.  There  is  not  the  slight- 
est intimation  of  a  second  probation.  ''Now  is  the  accepted 
time."  "Now  is  the  day  of  salvation/'  "To-day  if  ye  shall  hear 
his  voice."  The  case  of  the  rich  man  and  Lazarus  is  very  clear 
proof  against  the  idea  of  a  second  probation.  (Luke  16:  19, 
31.)  The  rich  man  asked  that  some  one  from  the  dead  might 
be  sent  to  warn  his  brothers,  "lest  they  also  come  into  this  place 
of  torments."  If  he  were  on  a  second  probation,  why  so  anxious 
about  his  brothers  lest  they  should  come  there  also  ?  Abraham 
said,  "They  have  Moses  and  the  prophets ;  let  them  hear  them." 
They  have  time  and  opportunity  to  be  saved,  and  if  they  will 
not  act  upon  what  they  have,  nothing  more  will  be  done  for 
them.  He  also  said  to  the  rich  man,  There  is  a  gulf  between 
us,  and  it  is  fixed,  and  cannot  be  passed  over  either  way. 
There  is  not  a  sentence  in  the  record  of  the  rich  man  and  Laz- 
arus that  favors  the  theory  of  a  second  probation,  but  directly 
the  reverse. 

The  doctrine  of  a  future  general  judgment  is  very  clearly 
taught  In  the  Scriptures,  but  nothing  that  would  imply  a  second 
probation;  "For  we  must  all  be  made  manifest  before  the 
judgement-seat  of  Christ ;  that  each  one  may  receive  the  things 
done  in  the  body,  according  to  what  he  hath  done,  whether  it  he 
good  or  bad"  (II.  Cor.  5 :  10).  In  the  many  texts  which  teach 
most  conclusively  the  doctrine  of  a  future  general  judgment 


280  CHRISTIAN.  THEOLOGY. 

there  is  not  the  slightest  intimation  that  men  will  be  judged  and 
awarded  for  any  other  deeds  than  those  done  in  the  body,  or 
during  their  present  probation. 

The  doctrine  of  a  second  probation  involves  questions  which 
it  would  be  very  difficult  to  answer  so  as  to  harmonize  with  the 
teachings  of  the  Scriptures  generally:  (1)  What  will  be  the 
limitation  of  the  second  probation  ?  The  present  probation  ends 
at  death ;  but  the  soul  is  immortal,  and  never  dies,  and  unless 
there  is  a  time  fixed  when  the  second  probation  ends,  it  will  con- 
tinue forever.  (2)  Will  the  final  judgment  occur  before  or 
after  the  resurrection  of  the  dead  ?  The  plain  teaching  of  the 
Scriptures  is  that  it  will  be  after  the  resurrection  of  the  dead, 
and  connected  with  the  second  coming  of  Christ.  (3)  When 
will  those  on  second  probation  be  judged  2  (4)  Do  the  Scrip- 
tures warrant  us  in  the  belief  that  there  will  be  two  final  judg- 
ments ?  Upon  what  conditions  will  those  on  second  probation 
be  saved  ?  Unless  God  has  another  plan  of  salvation  different 
from  the  one  revealed  to  us  in  his  Word,  then  the  same  measures 
employed  here  will  have  to  be  transferred  to  those  on  second 
probation.  These  questions  are  submitted  to  those  who  believe 
in  a  second  probation. 

Concerning  the  heathen,  we  have  no  certain  information. 
The  Scriptures  abundantly  teach  that  God,  the  Eternal  Father, 
will  do  right;  that  he  is  just  and  merciful,  and  will  only  re- 
quire a  proper  use  of  what  is  given:  "And  to  whomsoever  much 
is  given,  of  him  shall  much  be  required"  (Luke  12 :  48).  "For 
if  the  readiness  is  there,  it  is  acceptable  according  as  a  man 
hath,  not  according  as  he  hath  not"  (II.  Cor.  8:12).  A  heathen 
that  lives  according  to  the  best  light  he  has  God  may  save. 
What  he  may  do  for  them  we  do  not  know,  but  the  Scriptures 
nowhere  teach  that  they  will  have  a  second  probation.  We  shall 
insert  a  paragraph  from  Dr.  Miley,  which  covers  the  groimd 
quite  fully : 


TEE  INTERMEDIATE  STATE  281 

"In  the  light  of  the  Scriptures  there  is  a  distinction  between 
the  heathen  and  such  as  have  the  law  of  God  in  the  form  of  a 
divine  revelation,  and  between  those  under  the  Jewish  economy 
and  those  under  the  Christian,  as  it  respects  the  degree  of  guilt 
and  the  severity  of  future  punishment.  There  is,  however,  no 
distinction  as  it  respects  their  amenability  to  the  same  judg- 
ment for  the  deeds  of  the  present  life,  or  the  determination  of 
their  final  destiny  according  to  the  same.  On  these  points  the 
words  of  St.  Paul  are  most  explicit.  In  the  first  place,  he  sets 
forth  a  moral  responsibility  under  the  light  of  nature.  (Rom. 
1:  18-21.)  That  such  is  his  meaning  is  perfectly  clear  in  the 
passage  given  by  reference.  Then  we  have  his  declaration  of 
the  divine  equity  in  the  judgment  and  destiny  of  man,  without 
any  distinction  as  between  Jew  and  Gentile.  (Rom.  2:  6-11.) 
And,  finally,  we  have  these  explicit  words.  Tor  as  many  as 
have  sinned  without  law  shall  also  perish  without  law ;  and  as 
many  as  have  sinned  under  law  shall  be  judged  by  law :  .  .  . 
in  the  day  when  God  shall  judge  the  secrets  of  men,  according 
to  my  gospel,  by  Jesus  Christ.'  (Rom.  2:12-16.)  Such  is 
clearly  the  doctrine  of  St.  Paul,  and  it  is  impossible  to  read  into 
his  words  the  meaning  of  a  second  probation  for  the  heathen 
world." 

The  purgatorial  stale.  This  is  peculiar  to  the  Roman  Cath- 
olic Church,  and  is  not  to  be  found  in  the  creed  of  any  other 
denomination.  It  is  not  to  be  connected  with  the  doctrine  of  a 
second  probation,  as  it  only  provides  for  such  as  the  Roman 
Church  pronounces  Christians.  The  idea  seems  to  be  that  even 
the  purest  and  best  of  Christians  are  not  fit  for  heaven  when 
they  die ;  that  they  must  expiate  certain  offenses  in  purgatorial 
fire.  The  few  texts  pressed  into  the  service  in  proof  of  a  purga- 
torial state,  when  examined  in  the  light  of  their  contexts,  prove 
the  very  opposite  of  what  is  claimed  for  them.  The  whole  bear- 
ing of  the  sacred  Scriptures  is  against  the  idea  of  purgatorial 


282  CHRISTIAN.  THEOLOGY 

purification.  If  Christ  died  for  us,  and  redeemed  us  from  sin 
and  hell,  as  the  Scriptures  speak,  then  the  idea  of  future  meri- 
torious suffering  detracts  from  the  perfection  of  Christ's  work, 
and  places  merit  still  in  the  creature — a  doctrine  exactly  oppo- 
site to  the  Scriptures. 

The  dogma  of  a  purgatorial  state  teaches  that  all  Christians 
must  finish  their  discipline,  or  sanctification,  in  purgatory ;  and 
that  by  prayers,  alms,  and  masses  their  sufferings  may  be  miti- 
gated and  the  time  shortened.  Paul,  in  Heb.  7:25,  says, 
''Wherefore  also  he  is  able  to  save  to  the  uttermost  them  that 
draw  near  unto  God  through  him."  But  the  dogma  of  purga- 
tory says  he  is  not  able  to  save  to  the  uttermost;  that  Christians 
must  reach  their  completeness  in  purgatory.  Turning  to  I. 
John  1 :  7,  we  read,  "And  the  blood  of  Jesus  his  Son  cleanseth 
us  from  all  sin."  And  in  verse  9  we  read,  "And  to  cleanse  us 
from  all  unrighteousness."  In  Rev.  1 :  5,  6,  we  read,  "Unto  him 
that  loveth  us,  and  loosed  us  from  our  sins  by  his  blood ;  .  .  . 
to  him  he  the  glory  and  the  dominion  for  ever  and  ever.  Amen." 
In  chapter  7 :  9-14,  we  read  of  a  great  multitude  that  no  man 
could  number,  who  had  "washed  their  robes,  and  made  them 
white  in  the  blood  of  the  Lamb."  iN'ot  the  slightest  intimation 
of  purgatorial  purification. 

The  conscious  existence  of  the  soul  between  the  death  and 
resurrection  of  the  body.  The  immortality  of  the  soul  was  con- 
sidered in  another  chapter,  so  that  but  little  need  be  said  in  this 
connection.  Materialism  must  account  for  the  phenomena  of 
matter  and  mind.  To  assume  that  there  is  no  difference  be- 
tween the  mental  and  physical  man  is  to  assume  what  is  flatly 
contradicted  by  facts.  That  we  think  and  reason  is  a  fact.  Are 
these  properties  of  matter  ?  It  is  a  well-established  fact  that  the 
physical  organization  is  constantly  undergoing  changes,  so  that 
every  particle  of  matter  composing  the  body  at  one  time  is  sup- 
planted by  new  particles  at  another  time.    But,  notwithstanding 


THE  INTERMEDIATE  STATE  283 

these  changes,  we  do  not  lose  our  self -consciousness.  Dr.  Miley 
says:  "With  such  changes  the  continuity  of  self -consciousness 
would  be  absolutely  impossible  on  the  ground  of  materialism. 
Spiritual  mind,  ever  abiding  in  simple  unity  of  essence,  is  the 
only  possible  ground  of  such  consciousness.  The  fact  of  such 
consciousness  is,  therefore,  conclusive  of  a  spiritual  mind  in 
man." 

The  fact  of  the  immortality  of  the  soul  being  established,  the 
question  next  in  order  is  concerning  its  conscious  existence  be- 
tween the  death  and  resurrection  of  the  body.  As  stated  else- 
where, we  repeat  that  our  knowledge  of  the  existence  of  spirit  is 
very  limited.  But  in  the  clear  light  of  the  Holy  Scriptures  it 
would  seem  unreasonable  that  any  one  should  be  in  doubt  as  to 
the  fact.  Yet  there  are  those  who  claim  to  believe  the  Bible  who 
believe  that  the  soul  dies  with  the  body — tltat  we  cease  to  exist. 
The  common  Christian  faith  is,  and  always  has  been,  that  of  the 
conscious  existence  of  the  soul  after  the  death  of  the  body.  A 
few  plain  passages  in  the  Bible  ought  to  settle  this  question. 
We  shall  not  quote  the  texts  in  full,  but  give  the  main  thought  of 
each.  The  Lord  said  to  Moses,  "I  am  the  God  of  Abraham,  the 
God  of  Isaac,  and  the  God  of  Jacob"  (Ex.  3  :  6).  Our  Lord,  in 
using  this  scripture,  says,  "He  is  not  the  God  of  th©  dead, 
but  of  the  living"  (Mark  12:27).  'Now  put  these  two  to- 
gether and  they  teach  plainly  the  conscious  existence  of  the  soul 
after  the  death  of  the  body:  (1)  "I  am  the  God  of  Abraham" — 
not  "was  his  God,"  but,  "I  am."  (2)  Jesus  said,  "He  is  not  the 
God  of  the  dead,  but  of  the  living."  So  Abraham,  Isaac,  and 
Jacob  must  have  been  living  at  the  time  God  spake  to  Moses, 
and  also  when  our  Lord  quoted  the  words  and  commented  upon 
them.  The  bodies  of  these  men  had  been  dead  for  many  years, 
but  Jesus  said  they  were  living — not  their  bodies,  but  their  souls. 
The  appearance  of  Moses  and  Elias  on  the  Mount  of  Transfig- 
uration is  proof  positive  of  the  conscious  existence  of  the  soul 


284  CHRISTIAN  THEOLOGY 

after  the  death  of  the  body.  Moses  and  Elias  were  dead, — 
Moses  for  hundreds  of  years, — ^yet  they  appeared  on  the  mount. 
(Matt  17:3.)  The  rich  man  and  Lazarus.  (Luke  16:23, 
24.)  No  matter  whether  you  call  this  a  parable  or  an  historical 
fact,  the  force  of  the  argument  is  the  same.  It  was  a  fact  or 
a  possible  fact;  it  had  occurred,  or  might  occur.  Our  Lord 
never  dealt  in  fiction.  Both  the  rich  man  and  Lazarus  were 
dead,  and  yet  they  were  in  a  state  of  conscious  existence — the 
rich  man  in  torments,  and  Lazarus  in  peace.  How  could  this 
be  if  the  soul  dies  with  the  body  ?  Christ's  words  to  the  thief 
(Luke  23 :  42) are  further  proof  of  the  conscious  existence  of  the 
soul  after  the  death  of  the  body.  "To-day  shalt  thou  be  with  me 
in  Paradise."  They  were  not  together  in  the  grave,  but  they 
were  together,  and  the  language  clearly  implies  that  they  were 
in  a  state  of  conscious  activity.  If  the  soul  dies  with  the  body, 
how  are  we  to  interpret  the  words  of  Stephen  (Acts  7:  55-59), 
"Lord  Jesus,  receive  my  spirit"  ?  He  was  full  of  the  Holy 
Spirit,  and  saw  heaven  opened  and  Jesus  at  God's  right  hand. 
Was  he  mistaken  ?  Did  he  mean  that  the  grave  was  to  receive 
his  spirit  ?  Consider  Paul's  words  in  II.  Cor.  5  :  1-8,  and  Phil. 
1 :  21-24.  To  be  at  home  in  the  body  is  to  be  absent  from  the 
Lord,  but  to  be  absent  from  the  body  is  to  be  present  with  the 
Lord.  He  desired  to  depart  and  be  with  Christ,  which,  he  says, 
"is  very  far  better."  What  does  he  mean  by  departing  and  be- 
ing with  Christ  ?  Can  it  mean  anything  less  than  the  conscious 
activity  of  the  soul  after  the  death  of  the  body  ?  In  what  sense 
would  it  be  very  far  better  to  depart  and  be  with  Christ  if  the 
soul  is  unconscious  and  inactive?  In  Matt  10:28,  our  Lord 
said,  "Be  not  afraid  of  them  which  kill  the  body,  but  are  not 
able  to  kill  the  soul."  If  the  soul  has  no  conscious  existence 
after  the  death  of  the  body,  then  to  kill  the  body  means  the  death 
of  the  soul. 

If  it  were  necessary,  many  other  passages  might  be  given, 


TEE  INTERMEDIATE  STATE  285 

especially  from  the  Apocalypse,  but  we  think  a  sufficient  num- 
ber have  been  given  to  prove  the  conscious  existence  of  the  soul 
after  the  death  of  the  body.  There  are  many  questions  concern- 
ing the  soul  between  the  death  and  resurrection  of  the  body 
which,  for  the  present,  must  remain  unanswered.  What  do 
they  know  about  the  affairs  of  this  world  ?  Are  they  interested 
in  the  souls  of  the  people  as  the  angels  seem  to  be  ?  The  case 
of  the  rich  man's  interest  in  his  five  brothers  who  were  still  liv- 
ing is  a  partial  answer  to  the  question.  We  know  but  little 
about  pure  spirit,  and  as  to  their  mode  of  existence  nething  at 
all,  only  that  they  are  in  a  state  of  conscious  activity. 

An  intermediate  place.  The  question  of  an  intermediate 
place,  while  it  is  of  no  practical  value,  has,  nevertheless,  en- 
gaged the  attention  of  many  learned  and  pious  men.  The  al- 
most universal  faith  of  the  church  general  is  that  the  souls  of 
the  righteous  at  death  will  go  to  a  place  of  rest,  and  the  souls 
of  the  wicked  to  a  place  of  torment.  But  will  that  be  the  final 
abode  of  each  class  ?  Whether  it  is  or  not,  the  state  of  each  class 
will  remain  unchanged.  The  gulf  is  fixed,  so  that  there  can  be 
no  exchange  or  transfer.  The  righteous  at  death  will  enter  into 
a  state  of  endless  rest,  while  the  wicked  will  enter  into  a  state 
of  endless  misery. 

The  question  may  be  asked  as  to  whether  an  intermediate 
state  does  not  necessarily  imply  a  separate  intermediate  place? 
We  think  not.  Reasons  may  be  assigned  for  the  one  which  have 
no  bearing  upon  the  other.  The  righteous  at  death  may  go  to 
the  place  of  their  final  abode,  and  yet  not  at  once  enter  into  the 
full  enjoyment  of  their  heavenly  state.  The  same  may  be  true 
with  the  wicked,  neither  the  saved  nor  the  lost  having  reached 
their  final  stage. 

It  is  a  general  belief  among  Christians  that  "the  persons  of 
men  continue  incomplete  while  their  souls  and  bodies  are  sep- 
arate."    In  the  final  judgment,  men  are  to  be  judged  and 


286  CHRISTIAN  THEOLOGY 

awarded  according  to  things  done  in  the  body,  whether  it  be 
good  or  bad.  (11.  Cor.  5: 10.)  The  judgment  will  not  occur 
until  after  the  resurrection  of  the  body ;  and  the  question  natu- 
rally arises,  Inasmuch  as  men  are  to  be  awarded  according  to 
the  things  done  in  the  body,  can  they  be  fully  awarded  until 
after  the  soul  and  body  are  reunited  ? 

The  resurrection  of  the  dead  is  a  part  of  the  plan  of  human 
redemption,  and  great  importance  is  attached  to  it,  by  both 
Christ  and  the  apostles.  Paul,  in  Rom.  8 :  23,  says,  "Even  we 
ourselves  groan  within  ourselves,  waiting  for  our  adoption, 
to  wit,  the  redemption  of  our  body."  The  redemption  of  the 
body  from  under  the  power  and  dominion  of  death  is  not  only 
an  important,  but  a  glorious  doctrine.  It  would  hardly  seem 
probable  that  the  righteous  would  enter  into  the  full  enjoyment 
of  their  heavenly  state  until  after  the  full  plan  of  redemption 
is  completed,  and  that  will  not  be  until  their  bodies  are  re- 
deemed from  death  and  changed  and  fashioned  like  unto  the 
glorious  body  of  Christ.  Nor  will  the  unsaved  realize  the  depth 
of  their  woe  until  the  body  is  reunited  with  the  soul.  From 
such  intimations  as  we  may  gather  from  the  Scriptures,  the  doc- 
trine of  an  intermediate  state  seems  most  probable. 

Concerning  an  intermediate  place,  the  Scriptures  furnish, 
nothing  decisive.  Dr.  A.  A.  Hodge  says,  "Possibly  in  the  case 
of  the  lost,  and  very  probably  in  the  case  of  the  redeemed,  the 
localities  in  which  they  are  at  present  are  not  the  same  as  those 
in  which  they  are  to  dwell  permanently  after  the  final  award." 
He  does  not  claim  any  direct  scripture  proof  for  this  view,  but 
gives  it  as  his  opinion.  Theological  writers  quite  generally 
agree  that  the  Scriptures  do  not  give  anything  definite  on  the 
subject.  There  are  a  few  texts  from  which  inferences  may  be 
drawn  in  favor  of  an  intermediate  place,  and  a  few  others  from 
which  inferences  against  it  may  be  drawn. 

The  case  of  Lazarus  is  supposed  to  favor  the  idea  of  an  in- 


TEE  INTERMEDIATE  STATE  287 

termediate  place.  Dr.  Miley  says,  ''We  can  hardly  think:  the 
bosom  of  Abraham  to  which  he  was  taken  is  the  true  heaven 
of  the  good."  The  words  of  our  Lord  to  the  thief  are  supposed 
to  favor  the  idea  of  an  intermediate  place.  The  word  "para- 
dise" is  not  always  used  to  signify  the  final  home  of  the  good. 
Eut  wherever  it  was,  Christ  and  the  thief  were  together.  It  is 
supposed  by  some  that  the  human  soul  of  Christ  ascended  into 
the  true  heaven  that  day ;  by  others  that  he  did  not  thus  ascend 
until  forty  days  after  his  resurrection,  when,  with  his  glorified 
humanity,  he  entered  into  the  heaven  of  heavens.  There  is  a 
13assage,  (John  20 :  17,)  that  favors  this  latter  view.  Jesus  said 
to  Mary,  "Touch  me  not;  for  I  am  not  yet  ascended  unto  the 
Father:  but  go  unto  my  brethren,  and  say  to  them,  I  ascend 
unto  my  Father  and  your  Father,  and  my  God  and  your  God." 
During  the  forty  days  he  appeared  unto  his  disciples  eleven. 
times ;  then  from  their  presence  he  ascended  to  heaven. 

Dr.  Pope  says,  "The  Xew  Testament  does  not  speak  of  heaven 
as  entered  or  hell  as  receiving  the  wicked  until  the  day  of  judg- 
ment." A  good  deal  of  stress  is  placed  upon  the  judgment,  both 
as  it  relates  to  the  state  and  place  of  departed  spirits.  As  all 
men  are  to  be  judged  and  awarded  at  that  time  according  to  the 
things  done  in  the  body,  so  at  that  time  each  class  will  be  as- 
signed to  their  final  abode.  "And  these  shall  go  away  into 
eternal  punishment :  but  the  righteous  into  eternal  life"  (Matt. 
25:46). 

There  are  other  passages  which  seem  to  favor  the  idea  that 
the  righteous,  in  the  event  of  death,  go  directly  to  the  true 
heaven.  The  death  of  Stephen  is  supposed  to  favor  this  view. 
He  saw  heaven  opened,  and  Christ  at  God's  right  hand,  and  as 
he  expired  he  said,  "Lord  Jesus,  receive  my  spirit"  (Acts  7: 
55).  If  this  petition  was  answered,  it  would  seem  that  he  went 
directly  to  where  Christ  was.  The  language  of  Paul  (II.  Cor. 
5:  8,  and  Phil.  1:  23)  favors  the  idea  that  the  righteous  go  at 


288  CHRISTIAN  THEOLOGZ 

once  into  the  immediate  presence  of  Christ.  "To  be  absent  from 
the  body,  and  to  be  at  home  with  the  Lord."  He  desired  to  de- 
part and  be  with  Christ,  which  '4s  very  far  better."  Wherever 
Christ  is  there  Paul  desired  to  be. 

The  Scriptures  do  not  in  so  many  words  affirm  either  view, 
so  that  we  are  left  to  form  our  own  opinion  from  such  infer- 
ences as  the  Scriptures  furnish.  There  are  philosophical  rea- 
sons which  may  be  assigned,  both  for  and  against  an  inter- 
mediate place,  so  that  we  are  still  left  in  doubt.  If  it  were  es- 
sential to  our  eternal  salvation  that  we  should  know  all  the  mys- 
teries concerning  the  state  and  place  of  the  soul  between  the 
death  and  resurrection  of  the  body,  God  would  have  revealed  it 
to  us  in  his  Word.  What  should  concern  us  most  of  all  is  to  act 
well  our  part  during  our  present  probation.  Then  all  will  be 
well,  no  matter  where  the  soul  may  be  during  the  interval  be- 
tween the  death  and  resurrection  of  the  body.  The  righteous 
will  have  the  consciousness  that  they  are  saved  forever,  while 
the  wicked  will  have  the  consciousness  that  they  are  lost  forever. 
This  tremendous  fact  will  be  a  source  of  inexpressible  pleasure 
and  delight  to  the  righteous,  and  a  source  of  indescribable  regret 
to  the  wicked.  Each  will  realize  that  "whatsoever  a  man  sow- 
eth,  that  shall  he  also  reap." 


CHAPTER  XXXIV. 

THE  RESURRECTION  OF  THE  DEAD. 

Thk  doctrine  of  the  resurrection  of  the  human  body  comes 
to  us  as  a  matter  of  revelation.  Human  reason  alone  cannot 
demonstrate  it;  neither  can  human  reason  alone  refute  it. 
There  is  nothing  in  the  doctrine  of  the  resurrection  that  is 
''repugnant  to  the  divine  nature,  and  nothing  that  involves  a 
contradiction."  It  is  in  perfect  harmony  with  our  highest  con- 
ception of  the  power,  justice,  and  goodness  of  God.  "There  are 
considerations  strongly  indicating  a  probability  of  a  universal 
resurrection — considerations  not  barely  suggesting  that  it  may 
he,  but  that  it  must  he,  in  order  to  maintain  the  divine  character 
unclouded  and  pure."  The  doctrine  of  future  rewards  and  pun- 
ishments necessarily  includes  the  resurrection  of  the  dead.  To 
establish  this  cardinal  doctrine  of  Christianity,  we  must  rely 
mainly  upon  the  Word  of  God.  It  is  a  part  of  the  great  plan  of 
human  redemption.  Without  it,  the  whole  system  would  be 
incomplete.  While  we  find  many  analogies  in  nature,  we  can 
only  use  them  as  we  are  aided  by  the  light  of  revelation.  There 
are  silent  forces  in  nature  which  produce  marvelous  results.  If 
from  observation  and  experience  we  did  not  know  this  to  be  true, 
we  would  not  believe  it.  A  grain  of  wheat  planted  in  the  ground 
decays,  yet  from  this  decaying  body  a  new  stock  appears.  We 
know  this  to  be  a  fact,  but  we  cannot  comprehend  how  it  is  done. 
In  nature  we  see  many  emblems  of  the  resurrection.  "What  is 
winter  but  the  death  of  the  year  ?  What  is  spring  but  a  resur- 
rection ?"  "We  see  the  insect  tribe,  living  in  different  states 
and  elements,  sometimes  crawling  as  a  worm,  then  lying  in  ap- 
parent torpor,  then  bursting  the  shell,  and  with  wings  of  beauty 
and  activity  skimming  tHe  atmosphere."    "Look  at  the  dry  root 

19  289 


290  CHRISTIAN  THEOLOGY 

in  the  gloomy  season  of  winter ;  and,  when  spring  comes  forth, 
you.  find  that  root  bloom  into  a  beauteous  rose."  Nature  all 
about  us  is  full  of  emblems  of  the  resurrection.  If  it  be  said 
that  all  this  comes  to  pass  as  the  result  of  established  laws,  no 
matter,  God  does  as  it  pleaseth  him.  For  which  is  the  easier,  to 
create  a  law  that  will  produce  such  results,  or  to  produce  such 
results  without  law  ?  If  there  is  in  nature  such  laws  and  forces, 
from  whom  but  God  could  they  have  emanated  I  When  Paul 
stood  before  Agrippa,  he  asked  him  this  question,  *'Why  is  it 
judged  incredible  with  you,  if  God  doth  raise  the  dead  ?"  (Acts 
26 :  8.)  So  now,  in  view  of  all  the  analogies  in  nature,  and  in 
view  of  the  fact  that  God  created  the  heaven  and  the  earth,  and 
sustains  all  things  by  his  power,  why  should  it  be  judged  in- 
credible that  he  should  raise  the  dead  ?  Dr.  !McKnight  says, 
"Having  such  examples  of  the  divine  power  before  our  eyes,  we 
cannot  think  the  reproduction  of  the  body  impossible,  though  its 
parts  be  utterly  dissipated."  We  know  that  disorganized  matter 
may  be  reorganized  into  other  forms  and  live  under  new  condi- 
tions. The  grub  will  live  for  a  time  and  feed  upon  the  most 
ordinary  kind  of  food,  then  wind  itself  up  in  a  shroud  and  re- 
main in  that  state  for  days  and  weeks ;  then  it  will  come  forth 
a  beautiful  winged  creature  sporting  in  the  simlight,  "and  sip- 
ping nectar  as  from  the  hand  of  God."  So  with  man,  he  lives 
and  moves  for  a  time,  then  falls  asleep.  Is  there  anything  in- 
credible that  God  in  his  own  good  time  should  awake  him  from 
his  slumbers  and  send  him  forth  to  live  under  new  conditions 
and  with  different  environment?  But  we  turn  now  to  the  Holy 
Scriptures. 

1.  We  will  give  a  few  passages  from  the  Old  Testament 
Scriptures :  "But  I  know  that  my  redeemer  liveth,  and  that  he 
shall  stand  up  at  the  last  upon  the  earth :  and  after  my  skin  hath 
been  thus  destroyed,  yet  from  my  flesh  shall  T  see  God :  whom 
I  shall  see  for  myself,  and  mine  eyes  shall  behold,  and  not  an- 


THE  BESUEEECTION  OF  THE  DEAD  291 

other"  (Job  19 :  25-27).  "Thy  dead  shall  live ;  my  dead  bodies 
shall  arise.  Awake  and  sing,  ye  that  dwell  in  the  dust :  for  thy 
dew  is  as  the  dew  of  herbs,  and  the  earth  shall  cast  forth  the 
dead"  (Isa.  26:  19).  "I  will  ransom  them  from  the  power  of 
the  grave ;  I  will  redeem  them  from  death :  O  death,  where  are 
thy  plagues  ?  O  grave,  where  is  thy  destruction  ?"  (Hosea  13 : 
14.) 

Is  it  probable  that  honest,  intelligent  men  would  use  such  lan- 
guage if  they  did  not  believe  in  the  resurrection  of  the  dead  ? 
According  to  what  rule  of  language  can  these  passages  be  in- 
terpreted if  we  set  aside  the  doctrine  of  the  resurrection  ?  What 
did  they  intend  to  teach  ?  There  are  many  other  passages  in  the 
Old  Testament  just  as  plain  and  direct  as  those  we  have  given. 
And  yet  some  men  will  say  that  the  Old  Testament  saints 
neither  taught  nor  believed  in  the  resurrection  of  the  dead. 

2.  We  turn  now  to  the  Kew  Testament.  In  the  first  place, 
it  may  be  well  to  note  two  important  facts:  First,  "material 
bodies,  in  connection  with  the  soul,  have  been  transmitted  to 
heaven" — Enoch  and  Elijah.  Second,  resurrections  did  occur 
in  the  days  of  Christ — the  daughter  of  Jairus,  the  son  of  the 
widow  of  Nain,  and  Lazarus.  All  these  persons  were  literally 
dead,  and  literally  raised  from  the  dead.  Add  to  this  the  fact 
of  Christ's  own  resurrection,  and  you  have  more  than  mere  pre- 
sumptive evidence  of  a  general  resurrection. 

But  we  turn  to  the  direct  testimony  of  the  sacred  writers: 
"On  that  day  there  came  to  him  Sadducees,  which  say  that  there 
is  no  resurrection :  and  they  asked  him  saying,  Master,  Moses 
said,  If  a  man  die,  having  no  children,  his  brother  shall  marry 
his  wife,  and  raise  up  seed  unto  his  brother.  ISTow  there  were 
with  us  seven  brethren :  and  the  first  married  and  deceased,  and 
having  no  seed  left  his  wife  unto  his  brother :  in  like  manner  the 
second  also,  and  the  third,  unto  the  seventh.  And  after  them 
all  the  woman  died.     In  the  resurrection  therefore  whose  wife 


292  CHRISTIAN  THEOLOGY 

shall  she  be  of  the  seven  ?  for  they  all  had  her.  But  Jesus  an- 
swered and  said  unto  them,  Ye  do  err,  not  knowing  the  scrip- 
tures, nor  the  power  of  God.  For  in  the  resurrection  they 
neither  marry,  nor  are  given  in  marriage,  but  are  as  angels  in 
heaven.  But  as  touching  the  resurrection  of  the  dead,  have  ye 
not  read  that  which  was  spoken  unto  you  by  God,  saying,  I  am 
the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of 
Jacob?  God  is  not  the  God  of  the  dead,  but  of  the  living" 
(Matt.  22:23-32). 

The  Sadducees  did  not  believe  in  the  resurrection  of  the  body, 
neither  in  angels  nor  spirits.  They  were  materialists.  Our 
Lord,  in  answering  them,  taught  the  immortality  of  the  soul  and 
the  existence  of  angels.  But  the  question  and  answer  related 
more  particularly  to  the  resurrection.  Christ  points  out  clearly 
their  error  caused  by  their  ignorance  of  the  Scriptures.  The 
plain  teaching  is,  that  if  they  knew  the  Scriptures,  and  the 
power  of  God,  they  would  have  no  question  concerning  the 
resurrection  of  the  dead.  He  also  answers  their  question  di- 
rect by  declaring  that  in  the  resurrection  the  woman  would 
be  the  wife  of  none  of  the  seven  brothers.  In  the  resur- 
rection men  and  women  shall  be  like  unto  the  angels  of 
God — immortal.  The  relation  of  husband  and  wife  was  or- 
dained of  God  for  this  life  ;  it  will  not  be  continued  in  the  world 
to  come.  If  there  were  not  another  passage  in  the  Bible  on  the 
doctrine  of  the  resurrection,  this  one  alone  would  be  sufficient: 
"But  when  Paul  perceived  that  the  one  part  were  Sadducees, 
and  the  other  Pharisees,  he  cried  out  in  the  council,  Brethren,  I 
am  a  Pharisee,  a  son  of  a  Pharisee:  touching  the  hope  and 
resurrection  of  the  dead  I  am  called  in  question.  And  when  he 
had  so  said,  there  arose  a  dissension  between  the  Pharisees  and 
Sadducees:  and  the  assembly  was  divided.  For  the  Sadducees 
say  that  there  is  no  resurrection,  neither  angel,  nor  spirit :  but 
the  Pharisees  confess  both"  (Acts  23:  6-8).     It  was  concerning 


TEE  RESURRECTION  OF  THE  BEAD  293 

the  doctrine  of  the  reeurrection  that  Paul  was  called  in  ques- 
tion. If  he  did  not  believe  in,  nor  teach  the  doctrine  of  the 
resurrection,  for  what  was  he  called  in  question  ?  Why  did  he 
say,  "I  am  a  Pharisee"  ?  The  Pharisees  believed  the  doctrine, 
but  the  Sadducees  did  not.  If  Paul  did  not  believe  it,  why  did 
he  not  say,  *'I  am  a  Sadducee"  ?  This  text  is  proof  positive  that 
Paul  believed  and  taught  the  doctrine  of  the  resurrection.  "Why 
is  it  judged  incredible  with  you  [Agrippa]  that  God  doth  raise 
the  dead  ?"  (Acts  26:8.)  Now  add  to  this  the  words  of  Jesus, 
"Marvel  not  at  this :  for  the  hour  cometh,  in  which  all  that  are 
in  the  tombs  shall  hear  his  voice,  and  shall  come  forth;  they 
that  have  done  good,  unto  the  resurrection  of  life ;  and  they  that 
have  done  ill,  unto  the  resurrection  of  judgment"  (John  5:  28, 
29).  If  neither  Christ  nor  Paul  believed  in  the  resurrection  of 
the  body,  is  it  not  wonderfully  strange  that  they  should  have 
used  the  language  they  did  ?  In  what  words  could  they  have 
taught  the  doctrine  more  directly  ?  "For  our  citizenship  is  in 
heaven;  from  whence  also  we  wait  for  a  Saviour,  the  Lord 
Jesus  Christ :  who  shall  fashion  anew  the  body  of  our  humilia- 
tion, that  it  may  he  conformed  to  the  body  of  his  glory"  (Phil. 
3 :  20,  21).  Ilere  the  apostle  affirms  that  the  Lord  Jesus  shall 
change  and  fashion  our  vile  bodies,  so  as  to  be  like  his  glorious 
body — like  the  body  of  Christ  after  his  resurrection. 

We  will  here  add,  without  comment,  a  few  plain  texts;  "And 
I  saw  the  dead,  the  great  and  the  small,  standing  before  the 
throne.  .  .  .  And  the  sea  gave  up  the  dead  which  were  in 
it ;  and  death  and  Hades  gave  up  the  dead  which  were  in  them" 
(Rev.  20:  12,  13).  "For  the  Lord  himself  shall  descend  from 
heaven,  with  a  shout,  with  the  voice  of  the  archangel,  .  .  . 
and  the  dead  in  Christ  shall  rise  first"  (L  Thes.  4:16).  "Hav- 
ing hope  toward  God,  which  these  also  themselves  look  for,  that 
there  shall  be  a  resurrection  both  of  the  just  and  unjust"  (Acts 
24:15). 


294  CHRISTIAN  THEOLOGY 

But  the  master  argument  in  favor  of  the  resurrection  of  the 
human  body  may  be  found  in  the  fifteenth  chapter  of  First 
Corinthians.  Nowhere  is  it  so  fully  set  forth  as  it  is  in  this 
chapter.  It  is  too  long  to  quote  in  full  in  this  connection, 
but  the  reader  would  do  well  to  turn  to  it  and  read  every  -word 
of  it.  The  apostle  not  only  affirms  the  fact  of  the  resurrection 
of  the  dead,  but  describes  the  nature  of  the  resurrection  body. 

Paul  lays  down  the  basis,  or  foundation,  upon  which  the  hope 
of  the  resurrection  rests.  Jesus  died,  was  buried,  and  rose 
again.  He  gives  the  evidences  of  Christ's  resurrection  in  a 
manner  that  could  not  be  gainsaid.  He  was  seen  of  ''above  five 
hundred  brethren  at  once,  of  whom  the  greater  part  remain 
until  now."  That  would  have  been  a  bold  assertion  if  it 
were  not  true.  The  fact  that  the  greater  part  of  these  witnesses 
to  whom  the  apostle  referred  were  still  living  would  have  made 
it  an  easy  matter  to  disprove  his  statement  if  it  were  not  true. 
But  Paul  knew  whereof  he  affirmed. 

H^ext  in  order,  he  affirms  the  resurrection  of  the  dead,  based 
upon  the  fact  of  Christ's  resurrection  (vs.  16,  20).  "If  the 
dead  are  not  raised,  neither  hath  Christ  been  raised."  "But 
now  hath  Christ  been  raised  from  the  dead."  As  sure  as  Christ 
is  risen  the  dead  shall  be  raised.  The  resurrection  of  the  dead 
is  so  connected  with  the  resurrection  of  Christ  that  the  latter 
is  at  once  the  pledge  and  sample  of  the  former. 

Having  established  the  fact  of  Christ's  resurrection,  and  the 
resurrection  of  the  dead  as  the  result  of  it,  he  proceeds  to  de- 
scribe the  nature  of  the  resurrection  body.  He  does  not  inti- 
mate that  it  will  be  a  new  creature,  but  a  resurrection — a  revival 
from  the  dead.  Stupendous  as  the  change  will  be,  it  is  never- 
theless a  literal  resurrection ;  not  the  creation  of  a  new  body, 
but  the  raising  up  of  the  body  in  wliich  we  die.  "It  is  sown  in 
corruption ;  it  is  raised  in  incorruption :  ...  it  is  sown 
a  natural  body;    it  is  raised  a  spiritual  body."     Because  the 


TEE  EESUEUECTION  OF  TEE  DEAD  295 

tody  will  be  thus  changed,  we  are  not  to  lose  sight  of  the  fact 
that  it  will  still  be  a  body.  "It  is  sown  a  natural  body;  it  is 
raised  a  spiritual  body/'  Dr.  Miley  says:  "The  terms  'nat- 
ural body'  and  'spiritual  body'  mean  simply  different  states,  not 
any  distinction  of  essence.  In  a  word,  the  resurrection  is  a 
transformation,  not  a  transubstantiation."  This  corruptible 
body  is  not  fitted  for  the  heavenly  state,  hence  the  necessity  for 
a  change.  In  Phil.  3 :  21,  Paul  says,  "Who  shall  fashion  anew 
the  body  of  our  humiliation,  that  it  may  he  conformed  to  the 
body  of  his  glory."  Having  "borne  the  image  of  the  earthy,  we 
shall  also  bear  the  image  of  the  heavenly."  "We  shall  be  like 
him ;   for  we  shall  see  him  even  as  he  is." 

3.  Identity.  It  is  not  assumed  by  identity  that  every  par- 
ticle of  the  body  that  dies  will  be  raised  up.  But  it  is  assumed 
that  the  resurrection  body  will  be  composed  of  the  same  material, 
greatly  changed,  that  belonged  to  the  body  that  died.  Wonder- 
ful as  the  change  may  be,  there  will  still  remain  a  sameness. 
"So  much  of  the  buried  dust  of  humanity  will  be  recalled  and 
vitalized  as  will  be  necessary  to  preserve  the  identity  and  reality 
of  the  man."  When  Christ  showed  himself  to  his  disciples,  he 
appeared  in  the  same  body  that  lay  in  the  tomb.  It  is  taught 
that  when  Christ  comes,  the  living  will  be  changed,  and  the  dead 
will  be  raised  up.  Observe  particularly  that  it  is  the  body, 
which  is  "sown  in  weakness,"  that  is  to  be  "raised  in  power."  It 
is  the  body,  that  "is  sown  in  corruption,"  that  is  to  be  "raised 
in  incorruption."  It  is  the  body,  which  is  "sown  a  natural 
body,"  that  is  to  be  "raised  a  spiritual  body."  Paul  teaches  that 
the  resurrection  power  will  change  our  vile  bodies,  and  fashion 
them  like  unto  Christ's  glorious  body.  All  these  scriptures 
teach  the  idea  of  sameness,  or  identity.  If  another  body  is 
formed,  then  it  would  be  a  new  creation,  and  not  a  resurrection. 
The  Scriptures  expressly  teach  the  doctrine  of  a  resurrection. 

4.  The  resurrection  body  will  be  spiritual  and  fashioned  like 


296  CHRISTIAN  THEOLOGY 

unto  Christ's  glorious  body.  Because  the  body  is  to  be  spiritual, 
we  must  not  lose  sight  of  the  fact  that  it  will  be  a  body  still, 
partaking  of  the  nature  of  spirit.  It  will  be  visible,  tangible, 
real.  Great  and  wonderful  as  this  change  from  the  natural  to 
the  spiritual  body  will  be,  it  will  not  destroy  the  identity.  Each 
will  know  from  his  own  consciousness  that  he  is  himself,  and 
not  another.  "The  evidence  of  personal  identity,  or  sameness, 
of  a  rational  being  is  self-consciousness"  Dr.  Miley  says: 
"When  we  say  that  the  body  in  which  we  die  shall  be  the  subject 
of  the  resurrection,  we  mean  in  the  sense  of  a  proper  identity, 
not  in  that  of  an  absolute  identity.  The  Scriptures  do  not  af- 
firm a  resurrection  in  the  latter  sense ;  nor  can  we  affirm  the 
necessity  of  every  atom  to  the  constitution  of  the  resurrection 
body." 

Great,  and  sometimes  rapid  changes  take  place  in  our  bodies, 
but  we  do  not  lose  our  identity.  A  man  at  fifty  is  conscious  that 
he  is  the  same  man  he  was  twenty-five  years  before.  But  he  is 
not  conscious  that  the  same  particles  of  matter  remain  in  his 
body.  Indeed,  he  is  well  satisfied  that  the  same  particles  do  not 
remain ;  yet  he  is  conscious  that  he  is  the  same  man.  Conscious 
identity  is  an  act  of  the  mind.  Sir  William  Ilamilton  says, 
'^Identity  is  a  relation  between  our  cognitions  of  a  thing,  not 
between  things  themselves."  ^Ir.  Locke  says:  "Every  one  is 
to  himself  what  he  calls  self,  without  considering  w^hether  that 
self  be  continued  in  the  same  or  diverse  substances.  It  was  by 
the  same  self  which  reflected  on  an  action  done  many  years  ago 
that  the  action  was  performed."  "The  personal  identity,  or 
sameness,  of  a  rational  being  is  self-consciousness." 

The  mind  recognizes  the  body  as  its  OAvn,  but  it  does  not  recog- 
nize the  different  particles  that  belong  to  it  as  the  same  that  be- 
longed to  it  ten  or  twenty  years  ago.  So  in  the  resurrection,  the 
mind  will  recognize  the  body  as  its  own  body,  not  by  recognizing 
the  different  particles  in  the  immortal  body  as  the  same  that 


TEE  MESUEBECTION  OF  TEE  JDEAD  297 

belonged  to  it  during  its  earthly  existence.  There  will  be  a 
sameness  in  appearance,  as  there  is. a  sameness  in  the  appear- 
ance of  the  mortal  body,  notwithstanding  the  changes  which  are 
continually  going  on. 

5.  The  resurrection  will  be  universal  and  sudden,  "All  that 
are  in  the  tombs  .  .  .  shall  come  forth."  "The  dead,  the 
great  and  the  small,  standing  before  the  throne."  "There  shall 
be  a  resurrection  both  of  the  just  and  unjust."  "We  must  all 
be  made  manifest  before  the  judgement-seat  of  Christ."  Tre- 
mendous day,  day  of  days,  when,  "in  a  moment,  in  the  twinkling 
of  an  eye,"  the  dead  shall  be  raised  and  the  living  changed. 
From  sea  and  land,  and  from  the  uttermost  parts  of  the  earth, 
they  shall  come  forth — millions  multiplied  by  millions.  The 
king,  from  under  the  shadow  of  a  costly  monument,  will  come 
forth  in  the  same  moment  with  the  beggar  from  his  grave  of 
obscurity.  Prom  a  thousand  battle-fields  whole  armies  w^ill 
come  forth.  "In  a  moment,  in  the  twinkling  of  an  eye,"  all 
this  will  occur.  Who  is  capable  of  understanding,  much  less 
describing  such  a  scene  ?    But  every  eye  shall  see  it. 

6.  The  time  when  the  resurrection  shall  occur,  we  do  not 
know.  The  Scriptures  inform  us  that  it  will  be  at  the  end  of 
the  world,  and  connected  with  the  second  and  final  coming  of 
Christ. 

Whatever  philosophical  or  metaphysical  objections  may  be 
urged  against  the  doctrine  of  the  resurrection  of  the  human 
body,  it  is  nevertheless  a  glorious  doctrine.  Compared  with  the 
eternal  sleep  of  the  dead,  it  is  like  high  noonday  to  midnight. 
Who  wants  to  cease  to  be  ?  Who  wants  to  sleep  forever  and  ever 
in  the  grave  ?  Sin  has  made  sad  havoc  with  our  bodies ;  never- 
theless we  love  them,  for  they  have  served  us  well  during  the  pil- 
grimage of  life.  ISTow,  the  thought  that  they  shall  be  refash- 
ioned, with  every  imperfection  removed,  and  made  in  appear- 
ance like  unto  the  glorious  body  of  Christ,  is  no  mean  hope  to 
cherish. 


298  CHRISTIAN  THEOLOGY 

We  shall  close  this  brief  review  of  the  doctrine  of  the  resur- 
rection by  a  quotation  from  Chrysostom.  He  says:  ''When  we 
pluck  down  a  house,  with  intent  to  rebuild  it  or  repair  the  ruins 
of  it,  we  warn  the  inhabitants  out  of  it,  lest  they  should  be  soiled 
with  the  dust  and  rubbish,  or  offended  with  the  noise,  and  so  for 
a  time  provide  some  other  place  for  them ;  but,  when  we  have 
newly  trimmed  and  dressed  up  the  house,  then  we  bring  them 
back  to  a  better  habitation.  Thus  God,  when  he  overturneth 
this  rotten  room  of  our  flesh,  calleth  out  the  soul  for  a  little  time, 
^nd  lodgeth  it  with  himself  in  some  corner  of  his  kingdom,  re- 
paireth  the  imperfections  of  our  bodies  against  the  resurrection, 
and  then  having  made  them  beautiful,  yea,  glorious  and  incor- 
ruptible, he  doth  put  our  souls  back  again  into  their  acquainted 
mansions." 


CHAPTER  XXXV. 

FUTURE  GENERAL  JUDGMENT. 

The  Scriptures  abundantly  teach,  and  reason  and  justice 
demand,  a  future  general  judgment.  God  is  eternally  just,  and 
will,  in  the  end,  see  that  even  justice  is  meted  out  to  every  intel- 
ligent being  in  the  universe.  Men,  in  this  life,  do  not  always 
receive  equal  justice.  The  innocent  often  suffer,  while  the 
guilty  go  free.  God  has  said,  ''Whatsoever  a  man  soweth,  that 
shall  he  also  reap,"  and  that  every  one  shall  "receive  the  things 
done  in  the  body,  according  to  what  he  hath  done,  whether  it  be 
good  or  bad." 

Man  is  a  free  moral  agent,  with  power  to  do  right  or  wrong. 
This  life  is  a  probation.  Both  of  these  facts  imply  personal 
responsibility,  and  personal  responsibility  implies  a  future 
reckoning,  or  settlement.  In  all  the  range  of  human  thought 
there  is  nothing  more  in  harmony  with  our  highest  conceptions 
of  justice  than  that  a  free  moral,  intelligent  agent  should  reap 
what  he  sows.  A  future  general  judgment  means  that,  and 
nothing  more. 

I.  We  call  attention  to  a  few  passages  that  plainly  teach  the 
fact  of  a  general  judgment :  "Our  God  shall  come,  and  shall 
not  keep  silence :  a  fire  shall  devour  before  him.  .  .  .  He 
shall  call  to  the  heavens  above,  and  to  the  earth,  that  he  may 
judge  his  people"  (Ps.  50;  3,  4).  "For  God  shall  bring  every 
work  into  judgement,  with  every  hidden  thing,  whether  it  b3 
good  or  whether  it  be  evil"  (Ecch  12:  14).  "Inasmuch  as  he 
hath  appointed  a  day,  in  the  which  he  will  judge  the  ivorld  in 
righteousness  by  the  man  whom  he  hath  ordained"  (Acts  17: 
31).    "And  inasmuch  as  it  is  appointed  unto  men  once  to  die, 


300  CHRISTIAN  THEOLOGY 

and  after  this  cometh  judgement"  (Heb.  9:27).  "For  we 
shall  all  stand  before  the  judgement-seat  of  God"  (Rom.  14: 
10).  "Por  we  must  all  be  made  manifest  before  the  judgement- 
seat  of  Christ"  (11.  Cor.  5:  10).  ''And  I  saw  the  dead,  the 
great  and  the  small,  standing  before  the  throne ;  and  books  were 
opened :  and  another  book  was  opened,  which  is  the  book  of 
life:  and  the  dead  were  judged  out  of  the  things  which  were 
written  in  the  books,  according  to  their  works"  (Rev.  20:  12). 

These  passages,  if  they  mean  anything  at  all,  clearly  teach 
three  things:  (1)  A  future  general  judgment.  (2)  A  fixed 
time.  "He  hath  appointed  a  day."  ""The  day  of  judgement.'^ 
"The  last  day."  "The  judgement  of  the  great  day."  (3) This 
great  and  terrible  day  is  yet  in  the  future.  "We  must  all  bo 
made  manifest  before  the  judgement-seat  of  Christ." 

11.  We  will  give  a  few  texts  which  relate  to  the  time  when 
all  shall  appear  "before  the  judgement-seat  of  Christ."  The 
day  and  hour  knoweth  no  man.  God  alone  knoweth.  From 
the  Scriptures,  however,  we  learn  two  things:  (1)  The  judg- 
ment will  occur  at  the  end  of  the  Christian  dispensation.  (2)  It 
will  be  in  connection  with  the  second  coming  of  Christ.  "But 
when  the  Son  of  man  shall  come  in  his  glory,  and  all  the  angels 
with  him,  then  shall  he  sit  on  the  throne  of  his  glory :  and  before 
him  shall  be  gathered  all  the  nations"  (Matt.  25  :  31,  32).  "At 
the  revelation  of  the  Lord  Jesus  from  heaven  with  the  angels  of 
his  power  in  flaming  fire,  rendering  vengeance  to  them  that  know 
not  God,  and  to  them  that  obey  not  the  gospel  of  our  Lord  Jesus : 
who  shall  suffer  punishment,  even  eternal  destruction  from  the 
face  of  the  Lord  and  from  the  glory  of  his  might,  when  he  shall 
come  to  be  glorified  in  his  saints,  and  to  be  marvelled  at  in  all 
them  that  believe"  (II.  Thes.  1 :  7-10). 

These  passages  connect  the  judgment  with  the  second  coming 
of  Christ.  All  evangelical  Christians  believe  in  the  future  com- 
ing of  Christ,  and  when  he  does  come,   all  nations  will  be 


FUTURE  GENERAL  JUDGMENT  301 

gathered  before  him,  and  at  that  time  he  will  judge  the  world. 

III.  The  judgment  yet  in  the  future  and  after  death. 
We  desire  to  make  these  two  points  clear,  because  some  men 
teach  that  men  are  being  judged  every  day,  and  that  there  will 
be  no  judgment  after  death.  The  Word  of  God  must  settle  these 
points.  Let  him  that  readeth  take  earnest  heed:  -"It  shall  be 
more  tolerable  for  the  land  of  Sodom  and  Gomorrah  in  the  day 
of  judgement,  than  for  that  city"  (Matt.  10  :  15).  "And  thou, 
Capernaum,  shalt  thou  be  exalted  unto  heaven?  thou  shalt  go 
down  unto  Hades:  for  if  the  mighty  works  had  been  done  in 
Sodom  which  were  done  in  thee,  it  would  have  remained  until 
this  day.  Howbeit  I  say  unto  you,  that  it  shall  be  more  toler- 
able for  the  land  of  Sodom  in  the  day  of  judgement  than  for 
thee"  (Matt.  11:  23,  24).  "The  queen  of  the  south  shall  rise 
up  in  the  judgement  with  the  men  of  this  generation,  and  shall 
condemn  them :  .  .  .  the  men  of  Xineveh  shall  stand  up  in 
the  judgement  with  this  genej^ation,and  shall  condemn  it"  (Luke 
11 :  31,  32).  These  texts  are  clear  and  direct.  They  teach  em- 
phatically that  the  final  judgment  is  yet  in  the  future.  Mark 
the  language.  Christ  does  not  say  that  it  was,  or  now  is,  more 
tolerable  for  the  land  of  Sodom  in  the  day  of  judgment,  but  he 
says  it  shall  he,  thus  clearly  putting  the  day  of  judgment  in  the 
future.  He  also  says,  "The  queen  of  the  south  .  .  .  and 
the  men  of  Xineveh  shall  stand  up  in  judgement  with  this  gen- 
eration'— those  then  living.  The  men  of  Xineveh  of  whom 
Christ  was  speaking  lived  more  than  eight  hundred  years  prior 
to  the  time  this  declaration  was  made.  If  men"  are  being  judged 
every  day,  how  are  we  to  interpret  our  Saviour's  language  ? 

The  Scriptures  not  only  speak  of  the  judgment  of  former 
generations  as  yet  in  the  future,  but  also  fix  the  time  as  after 
death;  "And  he  charged  us  to  preach  unto  the  people,  and  to 
testify  that  this  is  he  which  is  ordained  of  God  to  he  the  Judge 
of  quick  and  dead"  (Acts  10:  42).    "I  charge  thee  in  the  sight 


302  CHRISTIAN  THEOLOGY 

of  God,  and  of  Christ  Jesus,  who  shall  judge  the  quick  and  the 
dead,  and  hj  his  appearing  and  his  kingdom"  (II.  Tim.  4:  1). 
"Who  shall  give  account  to  him  that  is  ready  to  judge  the  quick 
and  the  dead"  (I.  Pet.  4:5).  ''And  inasmuch  as  it  is  appointed 
unto  men  once  to  die,  and  after  this  cometh  judgement"  (Heb. 
9:27).  "And  I  saw  the  dead,  the  great  and  the  small,  standing 
before  the  throne ;  and  books  were  opened :  and  another  book 
was  opened,  which  is  the  book  of  life:  and  the  dead  were 
judged  out  of  the  things  which  were  written  in  the  books,  ac- 
cording to  their  works"  (Rev.  20: 12,  13).  If  men  are  finally 
judged  during  their  lives  on  earth,  how  are  we  to  interpret  the 
apostle's  language  ?  Christ  is  to  judge  the  quick  and  dead;  that 
is,  those  who  shall  be  alive  at  his  coming,  and  those  who  shall 
be  dead.  "We  shall  not  all  sleep,"  the  apostle  says.  The 
living  shall  be  changed,  and  the  dead  raised.  W^e  must  all  ap- 
pear before  him  in  that  day,  the  last  day,  the  great  day;  all, 
great  and  small;  former  generations,  as  well  as  the  generation, 
that  will  be  living  at  the  time  of  his  coming.  "It  is  appointed 
unto  men  once  to  die,  and  after  this  cometh  judgement." 

IV.  We  shall  consider  some  of  the  events  immediately  con- 
nected with  this  great  and  terrible  day  of  the  Lord : 

1.  Christ,  who  is  to  be  the  judge,  shall  come  in  person: 
"For  the  Lord  himself  shall  descend  from  heaven,  with  a  shout, 
with  the  voice  of  the  archangel,  and  Avith  the  trump  of  God" 
(I.  Thes.  4:  IG).  "At  the  revelation  of  the  Lord  Jesus  from 
heaven  with  the  angels  of  his  power  in  flaming  fire"  (II.  Thes. 
1:7,  8).  "Behold,  he  cometh  with  the  clouds;  and  every  eye 
shall  see  him,  and  they  which  pierced  him ;  and  all  the  tribes 
of  the  earth  shall  mourn  over  him.  Even  so.  Amen"  (Rev,, 
1:7).  He  shall  come  in  "the  clouds  of  heaven"  (Mark  14 :  62). 
"He  comes  now ;  not  'a.  babe  in  Bethlehem,'  not  to  weep  over 
Jerusalem ;  not  to  suffer  hunger  and  toil  and  weariness ;  but, 
seated  upon  a  throne  of  glory,  to  sway  his  judicial  scepter  over 


FUTURE  GENERAL  JUDGMENT  303 

men  and  devils."  He  comes  '"to  be  glorified  in  his  saints,  and  to 
be  marvelled  at  in  all  them  that  believed"  (II.  Thes.  1:  10). 

2.  Connected  with  his  coming  will  be  the  resurrection  of  the 
dead :  "All  that  are  in  the  tombs  shall  hear  his  voice,  and  shall 
come  forth"  (John  5 :  28,  29).  ''For  the  trumpet  shall  sound, 
and  the  dead  shall  be  raised"  (I.  Cor.  15  :  52).  That  will  be  a 
great  and  terrible  day  of  the  Lord — the  Lord  descending  on 
his  great  white  throne,  with  all  his  holy  angels  around  him, 
the  trumpet  sounding,  the  graves  opening,  the  dead  coming 
forth  from  sea  and  land ;  the  sun,  moon,  and  stars  dimmed  by 
the  brightness  of  his  coming.  In  a  moment,  in  the  twinkling  of 
an  eye,  the  dead  shall  be  raised,  and  the  living  shall  be  changed. 
All  will  hear  the  call,  and  obey.  All  the  generations  of  the 
past ;   millions  multiplied  by  millions.     We  shall  all  be  there. 

V.     The  final  result  of  this  great  and  terrible  day. 

1.  Every  man  shall  receive  according  to  what  he  has  done. 
As  we  sow,  so  shall  we  reap.  This  life  is  seed-time ;  that  will 
be  the  harvest.  The  Judge  will  render  to  every  man  according 
to  his  works. 

2.  There  will  be  a  separation.  Here  the  wheat  and  tares 
grow  together  in  the  same  field,  but  it  will  not  always  be  so. 
When  the  harvest  comes,  there  will  be  a  separation.  This  is  a 
solemn,  awful  truth.  Let  us  turn  to  the  Word  of  God  for  a 
description  of  this  event :  "And  before  him  shall  be  gathered 
all  the  nations :  and  he  shall  separate  them  one  from  another, 
as  the  shepherd  separateth  the  sheep  from  the  goats"  (Matt.  25  : 
32).  In  the  thirty-fourth  verse  we  have  the  address  of  the 
Judge  to  those  on  his  right  hand,  "Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the  founda- 
tion of  the  world."  Then,  in  verse  forty-one,  we  have  his  ad- 
dress to  those  on  the  left  hand,  "Depart  from  me,  ye  cursed, 
into  the  eternal  fire  which  is  prepared  for  the  devil  and  his 
angels."     In  verse  forty-six,  we  have  the  final  words  of  the 


304  CHRISTIAN  THEOLOGY 

Judge  concerning  the  good  and  bad,  "And  these  shall  go  away 
into  eternal  punishment:   but  the  righteous  into  eternal  life." 

3.  With  the  judgment  comes  the  end  of  the  world.  The  lit- 
eral heavens  and  earth,  as  they  now  exist,  will  pass  away.  ''The 
elements  shall  melt  with  fervent  heat."  If  they  exist  at  all 
after  the  judgment,  it  will  be  in  vastly  different  forms.  ''Thou, 
Lord,  in  the  beginning  hast  laid  the  foundation  of  the  earth, 
and  the  heavens  are  the  works  of  thy  hands :  they  shall  perish ; 
but  thou  continuest :  and  they  all  shall  wax  old  as  doth  a  gar- 
ment ;  and  as  a  mantle  shalt  thou  roll  them  up.  As  a  garment, 
and  they  shall  be  changed"  (Heb.  1:  10-12). 

It  is  not  claimed  that  the  material  universe,  or  any  part  of  it, 
will  be  annihilated ;  but  the  earth,  and  the  elements  around  it, 
will  cease  to  exist  in  their  present  form.  ''But  the  heavens  that 
now  are,  and  the  earth,  by  the  same  word  have  been  stored  up 
for  fire,  being  reserved  against  the  day  of  judgement  and  de- 
struction of  ungodly  men.  .  .  .  But  the  day  of  the  Lord  will 
come  as  a  thief ;  in  the  which  the  heavens  shall  pass  away  with 
a  great  noise,  and  the  elements  shall  be  dissolved  with  fervent 
heat,  and  the  earth  and  the  works  that  are  therein  shall  be 
burned  up,  .  .  .  looking  for  and  earnestly  desiring  the  coming 
of  the  day  of  God,  by  reason  of  which  the  heavens  being  on  fire 
shall  be  dissolved,  and  the  elements  shall  melt  with  fervent 
heat"  (11.  Pet.  3:7-12).  "And  I  saw  a  great  white  throne, 
and  him  that  sat  upon  it,  from  whose  face  the  earth  and  the 
heaven  fled  away ;  and  there  was  found  no  place  for  them.  And 
I  saw  the  dead,  the  great  and  the  small,  standing  before  the 
throne ;  and  books  were  opened  :  and  another  book  was  opened, 
which  is  the  book  of  life:  and  the  dead  were  judged  out 
of  the  things  which  were  written  in  the  books,  according  to 
their  works"  (Rev.  20:  11,  12).  The  Scriptures  make  it  very 
plain  that  the  judgment  will  occur  at  the  end  of  the  world. 
They  also  teach  that  the  earth  and  the  elements  will  be  very 


FUTURE  GENERAL  JUDGMENT  305 

materially  changed.  The  probation  of  man  will  be  ended,  so 
that  the  earth  and  elements  in  their  present  form  will  have 
subserved  their  purposes.  What  the  condition  of  the  earth  and 
the  elements  about  it  will  be  after  that  great  and  notable  day  of 
the  Lord,  we  do  not  know.  That,  with  many  other  like  ques- 
tions, we  leave  with  Him  who  "worketh  all  things  after  the 
counsel  of  his  wall." 

In  grandeur,  magnitude,  and  solemnity,  the  judgment  of  the 
last  day  will  surpass  all  other  in  the  history  of  all  the  ages.  In 
the  day,  or  days,  of  creation,  when  worlds  and  systems  of  worlds 
were  formed  and  took  their  places  in  the  universe,  multiplied 
legions  of  angels  looked  on  with  wonder  and  admiration.  At 
the  judgment  of  the  great  day,  all  the  angels  of  God  will  be 
present,  together  with  all  the  people  of  the  earth.  Who  can 
form  any  just  conception  of  the  vastness  of  that  assembly  ? 
Poets  and  theologians  have  tried  to  describe  it  so  as  to  bring  it 
within  the  comprehension  of  the  human  mind,  but  the  presump- 
tion is  that  they  have  scarcely  approximated  the  reality.  In 
all  that  vast  company  there  will  not  be  one  idle  spectator.  Of 
the  human  race,  each  will  realize  that  his  eternal  destiny  rests 
upon  the  decision  of  that  hour ;  and  whatever  it  may  be,  it  will 
he  just  and  righteous  altogether.  "The  judge  of  all  the  earth 
will  do  right." 

20 


CHAPTER  XXXVl. 

FUTURE  STATE  OF  THE  RIGHTEOUS. 

All  we  know,  or  can  know  with  certainty,  concerning  the 
future  state  of  the  righteous,  we  learn  from  the  Scriptures.  It 
comes  to  us  as  a  rnatter  of  divine  revelation.  The  wisest  men 
of  all  past  ages  could  tell  us  nothing  definite  about  it.  The 
philosophers  and  poets  had  some  idea  of  a  future  state,  but 
nothing  clear  and  well  defined.  To  many  of  them  it  seemed 
most  reasonable  to  believe  that  something  remained  for  man 
after  this  life,  but  they  could  not  afiirm  it.  Xo  sadder  thought 
could  fill  the  human  mind  than  that  of  going  out  of  this  world 
60  soon  and  nothing  beyond  to  hope  for.  There  is  something 
within,  whether  mortal  or  immortal,  that  does  not,  and  cannot, 
accept  with  pleasure  the  thought  of  ceasing  to  be.  There  are 
longings  and  aspirations  which  cling  to  the  mind  that  the  theory 
of  annihilation  can  never  satisfy.  But,  turning  from  these 
gloomy  reflections  to  the  sacred  Scriptures,  we  find  something 
that  fully  meets  and  satisfies  the  highest  and  noblest  aspirations 
of  that  something  within  which  we  call  soul.  In  this  blessed 
Book  we  find  no  wild  theories,  no  cheerless  "ifs,"  but  a  clear 
and  distinct  statement  that  there  is  life,  eternal  life,  beyond  this 
world. 

Heaven  is  a  place.  Some  hold  the  opinion  that  heaven  is  a 
kind  of  aerial  state,  without  any  locality — everywhere  in  gen- 
eral and  nowhere  in  particular.  But  this  is  contrary  to  all  the 
representations  in  the 'Word  of  God.  The  saints  in  their  resur- 
rected state  will  have  visible,  tangible,  material  bodies.  Their 
bodies  will  be  spiritual ;  that  is,  partake  of  the  nature  of  spirit, 
but  they  will  be  bodies  nevertheless.  Heaven  is  not  a  mere 
idea — not  an  indefinable  state,  but  a  grand,  glorious,  material 

;jOo 


FUTURE  STATE  OF  THE  RIGHTEOUS  307 

place.  The  notion  that  the  saints  of  God  will  go  floating  in  the 
vast  universe  of  God,  without  any  local  habitation,  is  not  so 
much  as  hinted  at  in  the  Bible.  When  we  speak  of  heaven  as 
a  material  place,  and  of  the  resurrection  body  as  a  material 
body,  we  do  not  mean  material  in  the  sense  of  mortal,  or  cor- 
ruptible, but  as  being  a  real  entity,  or  essence.  Because  heaven 
is  a  spiritual  place,  and  the  resurrection  body  a  spiritual  body, 
we  are  not  thence  to  conclude  that  they  are  pure  spirit,  but  par- 
take of  the  nature  of  spirit — incorruptible,  imperishable.  But 
the  Scriptures  must  settle  this  question  for  us:  "In -my  Fa- 
ther's house  are  many  mansions.  .  .  .  I  go  to  prepare  a 
place  for  you.  ...  I  will  come  again,  and  will  receive 
you  unto  myself;  that  where  I  am,  there  ye  may  be  also" 
(John  14 :  2,  3).  "Father  s  house"  and  "place"  suggest  the  idea 
of  locality.  Christ  would  not  have  used  such  terms  if  he  had 
intended  to  describe  only  a  state.  Then,  again,  he  says  that  he 
will  come  and  receive  them  to  himself,  that  where  he  is,  they 
may  be  also.     Every  word  implies  location. 

Heaven  is  called  "Paradise,"  a  "city,"  a  "country,"  and  an 
"inheritance."  Christ  came  down  from  heaven,  and  ascended 
to  heaven.  He  has  "passed  through  the  heavens"  (Heb.  4:  14). 
He  is  set  "on  the  right  hand  of  the  throne  of  the  Majesty  in  th© 
heavens"  (Heb.  8:1).  Just  before  Stephen  expired,  he  ex- 
claimed, "Behold,  I  see  the  heavens  opened,  and  the  Son  of  man 
standing  on  the  right  hand  of  God"  (Acts  7:  56).  All  these 
declarations  in  the  Scriptures  suggest  the  idea  of  location. 
John,  from  Patmos,  saw  into  heaven.  He  saw  the  angels,  the 
throne,  the  city,  the  streets,  the  rivers,  the  tree  of  life,  and  the 
sea  of  glass.  If  heaven  is  not  a  place,  local  and  tangible,  then 
all  the  representations  of  it  are  nothing  but  misrepresentations. 
Consulting  our  own  thoughts  and  aspirations,  we  look  for  "a 
house,"  a  home,  a  heavenly,  paternal  home,  a  peopled  residence, 
a  real  habitation,  where  we  shall  know  one  another,  and  be  with 


308  CHRISTIAN  THEOLOGY 

one  another  upon  terms  of  the  most  intimate  friendship  and  the 
dearest  fellowship. 

2.  But  heaven  is  not  only  a  place,  visible  and  local,  but 
a  state  as  well.  Because  it  is  a  place  does  not  destroy  the  idea 
of  state.  When  we  speak  in  relation  to  heaven,  the  idea  of  place 
and  state  are  both  included.  A  place  without  a  state  fitted  for 
it  would  be  no  better  than  a  state  without  a  suitable  place.  But 
when  we  connect  the  two,  we  have  a  glorious  habitation,  wath  a 
proper  moral  and  spiritual  fitness  for  it. 

3.  Heaven  is  a  place  of  happiness.  All  the  external  and 
internal  conditions  of  the  place  are  such  as  to  produce  un- 
mingled  delight.  ISTo  sin  will  be  there.  The  place,  and  all  the 
inhabitants,  will  be  pure.  iSTo  want,  no  sickness,  no  pain,  no 
sorrow,  no  anxiety,  no  tears,  no  death,  and  no  parting.  One  of 
the  most  beautiful  and  suggestive  negative  descriptions  of 
heaven  is  in  these  words,  "There  shall  be  no  night  there"  (Rev. 
21:25).  Xo  literal  night;  no  night  of  sorrow  or  disappoint- 
ments— one  long,  bright,  cloudless  day. 

4.  The  associations  in  heaven  will  add  much  to  the  pleasure 
and  enjoyment  of  the  inhabitants.  Here  the  wheat  and  tares 
grow  side  by  side,  often  in  the  same  family.  The  pure  and 
good,  while  on  earth,  are  compelled  to  see  and  hear  much  that 
annoys.  Profane  and  corrupt  language  greets  their  ears  on  al- 
most every  corner.  But  in  heaven  all  will  be  pure.  Love  will 
reign  supreme.  Every  w^ord,  act,  thought,  and  look  will  be 
mingled  with  love.  i^Tothing  unholy  or  unclean  shall  ever  enter 
there. 

The  saints  of  all  the  ages  and  the  angels  will  be  "familiar 
companions."  This  thought  should  inspire  us  with  holy  zeal 
in  the  ]\raster's  cause.  "But  ye  are  come  unto  Mount  Zion,  and 
unto  the  city  of  the  living  God,  the  heavenly  Jerusalem,  and  to 
innumerable  hosts  of  angels,  to  the  general  assembly  and  church 
of  the  first  born  who  are  enrolled  in  heaven,  and  to  God  the 


FUTURE  STATE  OF  THE  RIGHTEOUS  309 

Judge  of  all,  and  to  the  spirits  of  just  men  made  perfect"  (Heb, 
12 ;  22,  23).  What  a  company  there  will  be  in  heaven.  Every 
being  pure  and  loving.  The  saints,  all  immortal,  clothed  in 
stainless  robes ;  the  angels  in  their  bright  and  glorious  forms — 
all  in  the  most  perfect  harmony^  all  of  one  mind. 

5.  Another  source  of  happiness  will  be  the  assurance  that 
this  state  of  bliss  is  to  last  forever.  Here  we  may  be  happy  for 
a  day,  but  how  soon  it  is  gone.  At  most  it  can  only  continue  for 
a  short  while.  In  the  midst  of  life  we  are  in  death.  Our  dear- 
est ones  are  torn  from  us,  and  thus  between  joys  and  griefs  we 
make  up  the  measure  of  our  time  on  earth.  But  when  we  are 
safe  in  heaven,  the  conflict  of  life  on  earth  is  over,  and  now  we 
shall  have  life  forever  more.  Every  saint  will  know  that  he  is 
to  remain  there  forever.  A  garden  of  fruits  and  flowers,  on 
which  our  spiritual  nature  and  gracious  tastes  will  be  regaled 
through  an  ever-verdant  spring  and  golden  summer;  a  para- 
dise, where  lurks  no  serpent  to  destroy,  and  where  fruits  and 
flowers  shall  never  fade  and  droop  and  die — this  is  home,  this 
is  Father's  house. 

Dr.  Guthrie  describes  it  thus:  "A  city  never  built  with 
hands,  nor  hoary  with  the  years  of  time;  a  city  whose  inhabit- 
ants no  census  has  numbered ;  a  city  through  whose  street 
rushes  no  tide  of  business,  nor  nodding  hearse  creeps  slowly 
with  its  burden  to  the  tomb ;  a  city  without  griefs  or  graves  or 
burials,  without  marriages  or  mournings ;  a  city  which  glories 
in  having  Jesus  for  its  king,  angels  for  its  guards,  saints  for  its 
citizens ;  whose  walls  are  salvation,  and  whose  gates  are  praise." 

6.  The  employment  will  be  delightful.  If  heaven  is,  and 
is  to  be,  a  place  of  happiness,  then  it  must  be  a  place  of  activity. 
There  will  be  something  to  do.  But  whatever  the  nature  of 
that  employment  may  be,  it  will  be  without  pain,  anxiety,  or 
any  sense  of  weariness.  Adoration  and  praise  will  be  among 
the  important  exercises.     When  John  was  permitted  to  see  into 


310  CHRISTIAN.  THEOLOGY 

the  city,  he  heard  some  part  of  the  service  of  the  heavenly  host. 
*'Holy,  holy,  holy,  is  the  Lord  God,  the  Almighty,  which  was 
and  which  is."  He  heard  the  angels  which  were  about  the 
throne  sing,  and  their  number  was  ''ten  thousand  times  ten 
thousand,  and  thousands  of  thousands."  Then  he  heard  '"the 
voice  of  harpers  harping  with  their  harps."  The  saints  will 
join  with  this  innumerable  company  in  the  adoration  and  praise 
around  the  throne. 

Jesus  said  to  the  Father,  ''That  which  thou  hast  given  me,  I 
will  that,  where  I  am,  they  also  may  be  with  me ;  that  they  may 
behold  my  glory."  This  will  be  most  delightful  employment. 
Kow  we  see  through  a  glass,  darkly ;  then  we  shall  see  as  we  are 
seen.  The  saints  will  see  his  glory  in  creation,  'providence,  and 
redemption.  Worlds,  and  systems  of  worlds,  will  pass  in  review 
before  the  vision  of  the  saints  like  a  grand  panorama,  and  they 
will  exultingly  exclaim,  ''Great  and  marvellous  are  thy  works, 
O  Lord  God,  the  Almighty;  righteous  and  true  are  thy  ways, 
thou  King  of  the  ages." 

There  will  be  an  endless  variety  of  pleasures.  It  may  be  that 
saints  and  angels  will  visit  other  worlds.  None  can  tell  how 
vast  the  universe  is.  There  may  be  millions  of  worlds  that  the 
astronomers  know  nothing  about.  Many  of  those  may  be  in- 
habited, and  there  may  be  errands  of  mercy  and  love  to  per- 
form. But  whatever  it  is,  it  will  be  most  delightful.  The  great 
center  of  all  their  delight  will  be  the  presence  of  the  Lord  Jesus. 

The  question  is  sometimes  asked.  Where  is  heaven  ?  If  it  ia 
a  place,  it  must  be  located  somewhere.  The  Scriptures  do  not 
inform  us  concerning  the  location  of  that  "better  country."  A 
most  reasonable  conclusion  would  be  that  it  is  the  "center  and 
metropolis  of  the  universe,  in  which  the  omnipotent  Deity  af- 
fords a  nearer  and  more  immediate  view  of  his  perfections  and 
glory."  One  thing  is  very  clearly  expressed  in  the  Word  of  God, 
which  is  that  heaven  is  far  away  from  the  earth.     Christ  "as- 


FUTURE  STATE  OF  THE  RIGHTEOUS  311 

cended  far  above  all  the  heavens" ;  that  is,  above  the  visible 
heavens;  far  above  moon  and  sun — beyond  the  most  distant 
star  seen  by  the  astronomer.  This  would  indicate  that  heaven 
is  up  and  distant  from  this  world.  "There,  amid  surrounding 
worlds  and  systems,  the  great  Creator  of  all  sits  upon  his  throne^^ 
^high  and  lifted  up.'  " 

Another  question  has  often  been  proposed,  namely,  Will  the 
saints  in  heaven  know  each  other  ?  It  certainly  seems  most  rea- 
sonable to  conclude  that  they  will.  The  saints  will  take  with 
them  their  conscious  identity.  Each  saint  will  know  that  he  is 
himself.  It  would  be  about  as  reasonable  to  suppose  that  they 
will  not  know  themselves  as  that  they  will  not  know  each  other. 
But  Paul  says  that  we  shall  know  as  we  are  known.  Peter, 
James,  and  John  knew  Moses  and  Elias  when  they  appeared  on 
the  mount.  Heaven  is  and  will  be  a  place  of  social  enjoyment. 
But  if  we  may  not  know  each  other,  much  of  the  social  enjoy- 
ment will  be  withheld.  We  do  well  to  think  of  heaven  as  a 
glorious  reality.  Loved  ones  are  already  there,  and  are  no  less 
intelligent  than  when  they  were  here.  Memory,  being  a  faculty 
of  the  soul,  will  not  be  destroyed  by  death.  Free  from  mor- 
tality, the  powers  of  the  mind  will  act  more  freely  than  while 
on  earth.  Knowledge  will  be  increased,  not  diminished.  If  in 
this  time-haze  we  can  know  each  other,  surely  we  shall  not  know 
less  when  the  dust  and  mist  of  life  on  earth  have  passed  away. 
Shall  that  heaven,  so  pure  and  bright,  be  our  eternal  home  ? 


CTIAPTEE  XXXVII. 

FUTURE  STATE  OF  THE  WICKED. 

Our  knowledge  concerning  the  future  destiny  of  the  unre— 
generate  is  derived  from  the  language  used  in  the  sacred  Scrip- 
tures. The  solemn  truth  taught  is  that  those  who  reject  Christ, 
and  live  and  die  in  sin,  will  be  separated  from  God  and  the 
glory  of  his  power  forever.  Many  learned  men  have  tried  to 
explain  this  away,  but,  in  spite  of  all  their  efforts,  the  solemn 
fact  remains,  ^'Whatsoever  a  man  soweth,  that  shall  he  also 
reap."  This  is  no  more  than  simple  justice.  This  is  a  life  of 
probation,  and  eternal  consequences  will  follow.  "He  that  sow- 
eth unto  his  own  flesh  shall  of  the  flesh  reap  corruption;  but 
he  that  soweth  unto  the  Spirit,  shall  of  the  Spirit  reap  eternal 
life."  "Say  ye  of  the  righteous,  that  it  shall  be  well  with  him: 
for  they  shall  eat  the  fruit  of  their  doings.  Woe  unto  the 
wicked!  it  shall  he  ill  with  him:  for  the  reward  of  his  hands 
shall  be  given  him"  (Isa.  3 :  10,  11).  Every  candid  man  must 
admit  that  the  principle  laid  down  in  these  scriptures  is  eter- 
nally just.     Every  one  shall  receive  according  to  his  works. 

Before  introducing  any  direct  testimony  from  the  Scriptures 
concerning  the  future  destiny  of  the  wicked,  we  think  proper  to 
state:  (1)  The  second  coming  of  Christ  is  yet  future.  (2) 
There  will  bo  a  manifest  distinction  of  character  in  the  resur- 
rection. (3)  There  will  be  a  future  general  judgment.  (4) 
The  righteous  and  the  wicked  will  be  separated  at  the  time  of 
the  judgment.  These  four  facts  are  clearly  set  forth  in  the 
Word  of  God.  Men  may  theorize  and  philosophize  upon  the 
love,  mercy,  goodness,  and  forbearance  of  God  until  they  make 
themselves  believe  that  God  is  too  good  and  merciful  to  punish 
sin  forever  and  ever.     But  human  theories  do  not  change  the 

312 


FUTURE  STATE  OF  THE  WICKED  313 

facts  of  Scripture.  That  God  is  good  and  merciful  the  Scrip- 
tures abundantly  teach,  but  no  more  abundantly  than  they  teach 
that  he  is  eternally  holy  and  just.  God  is  omnipotent,  but  he 
only  exercises  this  power  in  harmony  with  every  other  attribute 
and  perfection  of  his  nature.  If  men  would  consider  how  ex- 
ceedingly hateful  sin  must  be  in  the  eyes  of  an  infinitely  pure 
being,  they  would  see  a  reason  for  the  doctrine  of  future  endless 
separation  from  God.  If  men  would  consider  the  price  paid 
for  the  recovery  of  man  from  the  dire  effects  of  sin,  and  then 
see  men  deliberately  turn  away  and  refuse  the  offer  of  salvation, 
they  would  see  another  reason  for  the  doctrine  of  future  endless 
punishment.  Dr.  Clarke,  in  his  comment  on  John  3:  16,  says, 
"Sin  must  be  an  indescribable  evil  when  it  required  no  less  a 
sacrifice  to  make  an  atonement  for  it  than  God  manifest  in  the 
flesh."  There  is  but  one  remedy  for  sin,  and  that  is  "repent- 
ance toward  God  and  faith  in  the  Lord  Jesus  Christ."  If  this 
is  refused,  or  neglected,  what  must  be  the  consequences  ?  If  it 
be  said  that  eternal  punishment  is  too  great  a  penalty  to  be  at- 
tached to  a  short  life  of  sin,  we  might,  with  equal  propriety, 
say  that  eternal  life  is  too  great  a  reward  to  be  attached  to  a 
short  life  of  faith  and  obedience.  But  such  are  the  conditions 
upon  which  eternal  things  rest.  Man  is  a  free  moral  agent, 
life  and  death  are  set  before  him,  and  upon  his  own  choice 
hangs  his  eternal  destiny. 

I.  The  main  point  to  be  established  now  is  that  "the  punish- 
ment of  the  wicked  in  the  future  world  will  be  endless."  The 
terms  employed  by  the  sacred  writers  in  relation  to  the  future 
endless  punishment  of  the  wicked  are  just  as  strong  and  direct 
as  can  be  found  in  the  use  of  words.  Furthermore,  the  Scrip- 
tures do  not  furnish  any  evidence  that  sinners  will  be  saved 
from  sin  after  death,  but  they  do  teach,  in  unmistakable  terms, 
that  their  punishment  will  be  as  endless  as  the  happiness  of  the 
righteous.    It  is  very  generally  admitted  that  some  men  die  in 


314  CHRISTIAN  THEOLOGY 

unbelief  and  sin ;  and  there  is  not  a  single  text  in  the  Bible  that 
teaches  that  any  man  will  come  to  Christ  after  death.  But  the 
Word  of  God  must  settle  this  question.  We  can  give  but  a  few 
of  the  many  passages  bearing  on  this  subject :  ''For  God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son,  that  who- 
soever believeth  on  him  should  not  perish,  but  have  eternal  life" 
(John  3:  16).  Some  men  do  not  believe  in  Christ;  therefore, 
they  shall  not  have  this  eternal  life.  The  word  "i^erish"  is  the 
antithesis  of  "eternal  life."  If  those  who  believe  in  Christ  are 
to  receive  eternal  life,  what  will  those  who  do  not  believe  in 
Christ  receive  ?  They  shall  "perisli,"  or,  as  our  Lord  elsewhere 
says,  "I  said  therefore  unto  you,  that  ye  shall  die  in  your  sins : 
for  except  ye  believe  that  I  am  he,  ye  shall  die  in  your  sins" 
(John  8  :  24).  Then,  in  verse  21,  he  emphatically  declares  that 
those  who  die  in  their  sins  cannot  come  where  he  is.  Christians 
have  always  understood  that  the  eternal  life  promised  by  the 
Saviour  to  those  who  should  believe  in  him  means  endless  life. 
'Now,  as  the  word  "perish"  is  the  antithesis  of  this  eternal,  or 
endless  life,  it  cannot  mean  less  than  endless  death.  "And  these 
shall  go  away  into  eternal  punishment :  but  the  righteous  into 
eternal  life"  (Matt.  25:46).  In  this  text  the  word  "eternal" 
qualifies  the  punishment  of  the  wicked,  and  also  qualifies  the 
life  of  the  righteous.  If  we  limit  the  meaning  of  the  word  in 
one  case,  we  must,  for  the  very  same  reason,  limit  it  in  the  other. 

The  primary  meaning  of  the  word  al6viov  from  which  the 
term  "eternal"  is  translated  is  endless.  The  learned  lexicog* 
rapher,  Bretschneider,  defines  it  to  mean,  "That  wliich  is  al- 
ways, forever."  Schrevelius  defines  it,  "eternal."  Grover  de- 
fines it,  "eternal,  immortal,  perpetual."  Donagon,  Greenfield, 
Liddell,  and  Scott  give  it  the  same  meaning. 

The  word  alSvio^  was  uniformly  used  in  the  New  Testament, 
when  the  sacred  writers  wished  to  express  endless  duration. 
Take  a  few  passages  where  the  word  occurs :    "What  good  thing 


FUTURE  STATE  OF  THE  WICKED  315 

shall  I  do,  that  I  may  have  [  aluviov  ]  eternal  life  ?"  (Matt.  19 : 
16.)  "He  shall  receive  a  hundredfold  now  in  this  time,  .  .  . 
and  in  the  world  to  come  [  alitviav  ]  eternal  life"  (Mark  10 :30). 
"The  things  which  are  not  seen  are  [  aiuvia  ]  eternal"  (II.  Cor. 
4;  IS).  "Worketh  for  us  more  and  more  exceedingly  an 
[  almitov  ]  eternal  weight  of  glory"  (II.  Cor.  4:  IT).  ''A  house 
not  made  with  hands,  [  aiuviov  ]  eternal  in  the  heavens"  (II. 
Cor.  5:  1).  "Into  the  [  aluviov  ]  eternal  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ"  (II.  Pet.  1:  11).  In  all  these  pas- 
sages the  word  a\6)vioQ  is  used,  and  is  translated  eternal  and 
everlasting.  These  terms,  as  used  in  these  passages,  express 
endless  duration. 

If  the  words  "everlasting  life"  and  "eternal  life"  do  not  mean 
endless  life,  then  in  what  terms  did  either  Christ  or  the  apostles 
promise  endless  life  to  any  one  ?  This  word  aluvioq  is  the 
strongest  word  used  in  the  JSTew  Testament  to  express  the  dura- 
tion of  the  happiness  of  the  righteous.  If  we  limit  the  mean- 
ing of  the  word  w^hen  used  in  relation  to  the  wicked,  we  must, 
for  the  very  same  reason,  limit  it  when  used  in  relation  to  the 
righteous,  so  that  we  shall  have  neither  heaven  nor  hell  beyond 
this  life.  If  the  going  away  into  (  aiwvwv  )  eternal  punishment 
does  not  mean  endless  punishment,  then  the  going  into  life 
(  a'luvMv  )  eternal  does  not  mean  endless  life.  What,  then,  did 
our  Lord  intend  to  teach  ?  "I  have  seen,"  says  Dr.  Clarke,  "the 
best  things  that  have  been  written  in  favor  of  the  final  redemp- 
tion of  damned  spirits,  but  I  never  saw  an  answer  to  the  argu- 
ment against  that  doctrine,  drawn  from  this  verse,  but  that 
sound  learning  and  criticism  should  be  ashamed  to  acknowledge. 
The  original  word,  ai6v  is  certainly  to  be  taken  here  in  its 
proper  grammatical  sense,  continued  being,  never-ending." 

"It  is  good  for  thee  to  enter  into  life  maimed  or  halt,  rather 
than  having  two  hands  or  two  feet  to  be  cast  into  the  [  a'Mvwf  ] 
eternal  fire"  (Matt.  18 :  8).    "Then  shall  he  say  also  unto  them 


316  CHRISTIAN  THEOLOGY 

on  the  left  hand,  Depart  from  me,  ye  cursed,  into  the  [  ai6vun-  J 
eternal  fire"  (Matt.  25:41).     Xow  to  show  that  Christ  used 
the  term  (  aloviov  )  eternal  in  the  sense  of  endless  duration,  we 
will  turn  to  Mark  9  :  43-48,  where  the  same  eternal  fire  is  spoken 
of,  "If  thy  hand  cause  thee  to  stumble,  cut  it  off :   it  is  good  for 
thee  to  enter  into  life  maimed,  rather  than  having  thy  two  hands 
to  go  into  hell,   into  the  unquenchable  fire,     .     .     .     where 
their  worm  dieth  not,  and  the  fire  is  not  quenched."      "Un- 
quenchable  fire."    The  fire  that  never  shall  he  quenched.     How 
long  will  that  fire  continue  which  is  "everlasting"?    How  long 
will  that  fire  burn  which  never  shall  he  quenched?     How  long 
will  that  worm  live  which  "dieth  not"?     ''But  whosoever  shall 
blaspheme  against  the  Holy  Spirit  hath  never  forgivenesSj  but 
is  guilty  of  an  [  a^viov  ]  eternal  sin"  (Mark  3:  29).     In  what 
words  could  our  Lord  have  more  clearly  expressed  endless  dura- 
tion ?    "But  he  that  obeyeth  not  the  Son  shall  not  see  life,  but 
the  wrath  of  God  abideth  on  him"  (John  3 :  36).    "But  he  that 
disbelieveth  shall  be  condemned"  (Mark  16 :  16).    Many  do  not 
believe  on  the  Son  of  God.     In  these  texts  our  Lord  says.  They 
"shall  be  condemned."     To  make  it,  if  possible,  more  emphatic, 
he  says.  He  "shall  not  see  life,"  and  that  the  wrath  of  God 
"ahideth  on  him."    If  our  Lord  did  not  intend  to  teach  the  doc- 
trine of  future  endless  punishment,  wh}^  did  ho  use  terms  which 
cannot,  without  violating  the  laws  of  language,  be  interpreted 
to  mean  less  than  that  ?     "But  the  heavens  that  now  are,  and 
the  earth,  by  the  same  word  have  been  stored  up  for  fire,  being 
reserved  against  the  day  of  judgement  and  destruction  of  un- 
godly men"   (II.  Pet.  3:7).     Webster  defines  the  word  "de- 
struction" to  mean  demolition,  devastation,  and  ruin.     With 
this  definition  of  the  word  "destruction,"  the  meaning  of  tlic 
whole  text  is  simple  and  clear.     (1 )  Tliere  will  be  a  future  gen- 
eral judgment.     (2)  The  earth  and  the  elements  shall  be  dis- 
solved by  fire.     (3)  When  this  great  and  terrible  day  of  the 


FUTURE  STATE  OF  THE  WICKED  317 

Xord  shall  come,  the  ungodly  shall  be  overthrown  and  utterly 
ruined.  If  by  "the  destruction  of  ungodly  men"  the  apostle 
does  not  mean  their  utter  ruin,  then  words  are  no  index  to  ideas. 

Who,  in  speaking  of  the  future  happiness  of  the  righteous, 
would  employ  such  language  ?  "A  man  that  hath  set  at  nought 
Moses'  law  dieth  without  compassion  on  the  word  of  two  or  three 
witnesses :  of  how  much  sorer  punishment,  think  ye,  shall  he 
be  judged  worthy,  who  hath  trodden  under  foot  the  Son  of  God: 
and  hath  counted  the  blood  of  the  covenant,  wherewith  he  was 
sanctified,  an  imholy  thing"  (Heb.  10:  28,  29).  To  reject  the 
law  of  Moses  was  a  sin,  and  those  who  did  it  w^ere  punished  with 
death.  (See  Xum.  15:  30,  and  Deut.  IT:  6.)  Those  w^ho  re- 
ject Christ  shall  receive  a  punishment  which  is  sorer  than  death. 
]^ow  as  there  is  no  punishment  in  this  world  which  is  sorer  than 
death,  the  punishment  that  is  sorer  than  death  must  be  after 
death — in  the  world  to  come. 

A  comparison  of  words  and  phrases  used  by  Christ  and  his 
apostles  concerning  the  future  state  of  the  wicked  and  righteous 
may  assist  us  in  better  understanding  this  subject : 

1.  Of  the  wicked  it  is  said;  "These  shall  go  away  into  eternal 
punishment."  They  shall  never  be  forgiven,  "neither  in  this 
world,  nor  in  that  which  is  to  come."  "Their  worm  dieth  not," 
^The  fire  is  not  quenched."  They  "shall  not  see  life."  "The 
wrath  of  God"  shall  abide  on  them.  They  "shall  suffer  punish- 
ment, even  eternal  destruction."  "Depart  from  me,  ye  cursed, 
into  the  eternal  fire."  "Suffering  the  punishment  of  eternal 
fire."  "He  that  disbelieveth  shall  be  condemned."  "Ye  .  .  . 
shall  die  in  your  sin:  whither  I  go,  ye  cannot  come."  "The 
smoke  of  their  torment  goeth  up  for  ever  and  ever."  They  shall 
receive  a  punishment  which  is  sorer  than  death. 

2.  Concerning  the  righteous,  it  is  said  that  they  shall  have 
^'everlasting  life,"  "eternal  life,"  an  "eternal  weight  of  glory," 
*'a  house  not  made  with  hands,  eternal  in  the  heavens." 


318  CHRISTIAN  THEOLOGY 

Xow  observe  that  the  words  used  to  express  the  future  happi- 
ness of  the  righteous  are  no  stronger  than  those  used  to  express 
the  future  punishment  of  the  wicked.  If,  when  used  in  rela- 
tion to  the  future  state  of  the  righteous,  they  signify  endless 
duration ,  for  the  very  same  reason  we  must  attach  the  same 
meaning  when  used  in  relation  to  the  future  state  of  the  wicked. 
If  Christ  and  his  apostles  did  not  intend  to  teach  the  doctrine  of 
future  endless  punishment,  they  were  very  unfortunate  in  the 
use  of  terms. 

The  Scriptures  not  only  teach  the  fact  of  punishment  after 
death,  but  they  also  describe  something  of  the  nature  of  that 
punishment : 

1.  It  tvill  be  endless.  We  are  approaching  a  fixed  state. 
After  death  there  is  no  probation.  A  soul  lost  at  death  will  be 
lost  forever.  Those  who  advocate  a  probation  after  death  do 
so  without  any  scripture  to  sustain  them.  There  is  not  one  pas- 
sage in  God's  Word  that  teaches  that  any  soul  will  come  to 
Christ  after  death.  Abraham  said  to  the  rich  man,  ^'Between 
us  and  you  there  is  a  great  gulf  fixed,  that  they  which  would 
pass  from  hence  to  you  may  not  be  able,  and  that  none  may  cross 
over  from  thence  to  us"  (Luke  16:26).  That  gulf  remains, 
for  it  is  "fixedr 

2.  Banishment  from  God  and  the  glory  of  his  power. 
"These  shall  go  away  into  eternal  punishment."  "Cast  into 
outer  darkness."  Whetlier  we  understand  this  to  be  literal  dark- 
ness or  not,  it  does  not  matter ;  it  describes  a  state  of  glooin  and 
darkness.  It  is  away  from  God,  heaven,  and  everything  that  is 
pure  and  good. 

3.  A  state  of  remorse.  Memory  will  not  be  destroyed. 
Abraham  said  to  the  rich  man,  "Son,  rouunnbor,"  and  he  did 
remember.  Every  lost  soul  will  remember  neglected  opportuni- 
ties and  slighted  mercies. 

4.  'No  pang  will  be  keener  than  the  consciousness  of  being 
lost — forever  lost. 


FUTURE  STATE  OF  THE  WICKED  319 

Men  may  theorize  as  they  choose,  but  they  can  never  explain, 
away  those  plain  declarations  in  God's  Word  concerning  the 
future  destiny  of  the  wicked.  There  is  a  heaven  of  endless 
delights  for  the  good.  There  is  a  hell  of  endless  torments  for 
the  wicked.  The  Bible  is  just  as  clear  on  the  one  as  it  is  on 
the  other.  By  the  same  course  of  argument  that  you  disprove 
one  you  will  disprove  the  other.  On  the  doctrine  of  future  end- 
less punishment,  Dr.  Miley  says:  "On  this  question  the  best 
scholarship  of  to-day  is  in  full  accord  with  the  historic  doc- 
trine of  the  church.  This  is  a  significant  fact,  and  the  more 
so  because  such  accordance  is  not  from  any  predilection  or  pref- 
erence, but  simply  by  constraint  of  the  plain  sense  of  Scripture.'^ 

Sin  is  an  infinite  evil.  Because  the  act  of  sinning  is  finite, 
we  are  not  thence  to  conclude  that  the  consequences  are  finite. 
That  would  be  "confounding  the  physical  quantity  with  the 
moral  quality,  which  amounts  to  an  absurdity."  The  claims  of 
the  law  are  infinite.  "Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind, 
and  with  all  thy  strength,"  As  long  as  the  soul  exists,  and 
eternity  endures,  this  claim  wnll  rest  upon  the  soul.  The 
penalty  of  the  law,  which  is  death,  is  in  itself  an  endless 
curse.  We  conclude,  therefore,  that  sin  is  an  infinite  evil,  (1) 
because  it  is  committed  against  a  Being  of  infinite  purity,  jus- 
tice, power,  and  goodness;  (2)  because  it  is  in  violation  of  in- 
finite obligation;  (C)  because  no  being  less  than  the  only  be- 
gotten Son  of  an  infinite  God  could  atone  for  it;  (4)  because 
none  but  an  infinite  God  can  pardon  sin. 

Inasmuch,  therefore,  as  the  obligations  to  obey  the  law  are 
eternal,  the  penalty  annexed  thereto  must  be  eternal  also.  If  a 
soul  enters  the  future  world  loving  God  with  all  its  powers,  it 
will  continue  to  love  him  evermore.  If  a  soul  enters  the  future 
world  in  sin,  it  will  remain  in  sin  forever.  "Whatsoever  a  Tnan 
soweth,  that  shall  he  also  reap."    Beyond  death  there  is  no  pro- 


320  CHRISTIAN  THEOLOGl' 

bation.  There  is  not  one  text  in  the  Bible  that  teaches  that  srny 
lost  soul  will  come  to  Christ  after  death.  When  the  end  of  time 
has  come,  as  come  it  surely  will,  then  it  will  be  said,  "He  that  is 
unrighteous,  let  him  do  unrighteousness  still:  and  he  that  is 
filthy,  let  him  be  made  filthy  still:  and  he  that  is  righteous,  let 
him  do  righteousness  still :  and  he  that  is  holy,  let  him  be  made 
holy  still"  (Rev.  22  :  11).     So  it  will  remain  evermore. 

Those  who  think  that  the  endless  separation  of  the  wicked 
from  the  righteous,  in  the  world  to  come,  is  more  than  justice 
<;an  require,  have  not  given  time  for  a  careful  review  of  the 
nature  and  effect  of  sin.  From  one  sin  originated  all  the  evil, 
misery,  and  distress  of  this  world.  There  is  not  a  being,  nor  a 
thing,  on  earth,  nor  in  the  earth,  which  has  escaped  its  poison- 
ous touch.  The  tendency  of  sin  is  forever  and  eternally  do%vn- 
M^ard.  Such  is  its  nature  and  tendency  that  no  less  a  sacrifice 
than  the  sufferings  and  death  of  the  only  begotten  and  well- 
beloved  Son  of  God  could  atone  for  it.  One  sin  in  heaven  would 
make  that  pure  realm  like  this  world.  Ample  provisions  have 
been  made,  so  that  all  who  will  may  be  saved  from  the  guilt, 
pollution,  and  endless  consequences  of  sin.  It  is  not  the  will  of 
the  Father  that  any  of  his  creatures  should  be  separated  from 
him.  Our  divine  Lord  complained  of  the  people  because  they 
would  not  come  unto  him  that  they  might  have  life.  To  be 
eternally  separated  from  God,  and  ieverything  that  is  pure  and 
good,  is  a  matter  of  choice.    We  are  free  moral  agents. 


CHAPTER  XXXVIII. 

HADES    (HELL). 

The  doctrine  of  a  future  state  of  retribution  is  no  new  theory. 
'''x\ncient  and  modern  heathen,  the  Jews  and  Mohammedansj 
believe  in  a  future  state  of  retribution ;  it  is  not  therefore  a 
sentiment  peculiar  to  Christianity."  We  could  form  no  con- 
ception of  a  religion  that  rejected  the  doctrine  of  future  re- 
wards and  punishments.  A  religion  without  any  requirements 
is  no  religion  at  all.  And  to  require  intelligent  beings  to  dis' 
charge  certain  duties,  and  then  inform  them  that  it  will  make 
no  possible  difference  in  the  end  whether  they  obey  or  not,  is 
contrary  to  reason  and  justice.  Beyond  this  life  there  must  be 
a  heaven  for  the  good  and  a  hades  (hell)  for  the  bad.  If  this 
is  not  true,  then  this  life  is  not  a  probation,  and  all  the  require- 
ments of  the  gospel  are  meaningless. 

Concerning  the  place  of  future  punishment,  there  are  four 
distinct  words  in  the  Hebrew  and  Greek  Scriptures  which,  in 
the  common  version  are  translated  Jiell.  These  are  Slieol, 
Hades,  Tartarus,  Gehenna. 

Hades.  This  word  occurs  eleven  times  in  the  !N"ew  Testa- 
ment. (Ten  times  in  our  common  version  it  is  translated  hell,. 
and  once  it  is  rendered  grave.)  Hades  signifies  the  unseen,  or 
invisible  world  of  departed  spirits  in  general,  "without  any  dis' 
tinction,  in  ordinary  cases,  between  the  good  and  the  bad."  Any 
special  meaning  given  to  it  must  be  determined  by  the  connee-' 
tion  in  which  it  occurs. 

It  is  generally  allowed  that  Hades  of  the  New  Testament  is 
the  equivalent  of  Sheol  of  the  Old  Testament,  and  signifies  the 
grave,  unseen,  or  invisible  world  of  departed  spirits  in  general. 
Admitting  that  the  words  were  most  generally  used  in  this  sense, 

21  321 


322  CHRIST  LAN  THEOLOGY 

it  does  not  follow  that  tliey  were  never  used  in  any  other  sense. 
The  word  ''heaven"  does  not  always  mean  the  final  home  of  the 
saints ;  are  we  thence  to  conclude  that  it  was  never  used  in  that 
sense  i 

JS^ow,  while  it  is  freely  admitted  that  Sheol  of  the  Old  Testa- 
ment and  Hades  of  the  New  Testament  were  used  to  signify  the 
place  of  departed  spirits  in  general,  without  any  distinction  of 
character,  it  is  also  true  that  they  were  sometimes  used  in  such 
connection  as  Would  not  justify  any  such  interpretation. 

Take  the  word  Sheol  of  the  Old  Testament:  ''The  wicked 
shall  return  to  Sheol,  even  all  the  nations  that  forget  God'* 
(Ps.  9:  17).  If  Sheol  in  this  text  signifies  nothing  more  than 
the  grave,  or  place  of  departed  spirits  in  general,  then  nothing 
more  is  threatened  to  the  wicked  than  will  befall  the  righteous. 
Both  will  die,  and  go  into  the  grave,  or  unseen  world.  Why 
say  to  the  wicked  that  they  shall  return  to  Sheol  when  all  must 
go  there,  whether  they  are  wicked  or  righteous  ?  On  the  as- 
sumption that  Sheol  means  nothing  more  than  the  grave,  or  un- 
seen world,  this  text  is  absolutely  without  any  force  whatever. 

Hades.  Take  the  case  of  the  rich  man  and  Lazarus:  "And 
in  Hades  [hell]  he  lifted  up  his  eyes,  being  in  torments"  (Luke 
16:  23).  If  it  be  said  that  this  is  only  a  parable,  th^  force  of 
the  argument  is  not  in  any  sense  weakened.  If  it  is  a  parable, 
it  is  based  upon  a  fact,  or  a  possible  fact.  It  had  occurred,  or  it 
might  occur ;  if  not,  then  the  Saviour  was  guilty  of  employing 
fiction.  But  Jesus  never  resorted  to  fiction.  Every  parable 
was  based  upon  a  fact  or  a  possible  fact.  The  language  is  too 
emphatic  for  fiction.  "There  was  a  certain  rich  man."  He  had 
lived,  died,  was  buried.  "And  in  Hades  he  lifted  up  his  eyes." 
Now  observe  that  the  lifting  up  of  his  eyes  and  being  in  ior- 
ments  were  after  he  was  dead  and  buried.  A  man  dead  and 
buried  could  hardly  be  supposed  to  lift  up  his  eyes  and  talk  in 
the  grave.     From  the  emphatic  words  of  Christ  in  this  history 


HA'DE8  (HELL)  323 

it  is  perfectly  clear  that,  while  the  word  Hades  was  often  used 
to  signify  the  grave,  or  invisible  world,  it  was  also  used  to  sig- 
nify a  place  and  condition  of  suffering  beyond  the  grave. 

Four  things  are  particularly  taught  in  the  account  given  of 
the  rich  man  and  Lazarus:  First,  the  soul  has  a  conscious  exist- 
eaice  after  the  death  of  the  body.  Second,  heaven  and  Hades 
(hell)  lie  beyond  the  grave.  Third,  that  men  form  characters 
in  this  world  which  will  fit  them  for  one  or  the  other  of  those 
worlds  beyond.  Fourth,  the  saved  will  be  saved  forever,  and 
the  lost  will  be  lost  forever.     The  impassable  gulf  is  ''fixed." 

Gehenna.  This  word  is  compounded  of  two  Hebrew  words, 
Ge  Hinnom;  that  is,  ''the  valley  of  Hinnom."  In  the  Xew 
Testament  it  is  called  Gehenna.  This  word  occurs  twelve  times 
in  the  New  Testament.  Among  the  Jews  the  Valley  of  Hin- 
nom was  considered  an  emblem  of  Hades.  And  our  Saviour,  in 
addressing  them,  evidently  used  it  in  this  sense.  In  arriving 
at  the  meaning  of  any  generic  term,  we  must  not  only  take  the 
definition  of  the  word,  but  it  must  be  such  a  definition  as  will 
agree  with  the  context.  This  general  rule  should  be  observed 
in  determining  the  meaning  of  all  generic  words.  Because  the 
word  Gehenna  literally  signified  the  valley  of  Hinnom,  we  are 
not  thence  to  conclude  that  it  was  never  used  in  any  other  sense. 
The  proper  meaning  must  be  determined  by  the  connection  in 
which  it  is  used.  The  original  meaning  of  the  word  "paradise" 
is,  "a  place  inclosed  for  pleasure  and  delight."  In  the  Old 
Testament,  it  is  used  in  reference  to  the  Garden  of  Eden.  In 
the  !New  Testament  it  is  used  as  another  name  for  heaven. 
(Luke  23:43;  IL  Cor.  12:4;  Rev.  2:7.)  If,  because  the 
word  Gehenna  literally  signifies  the  valley  of  Hinnom,  it  never 
means  anything  else,  then  Paradise  never  means  anything  else 
than  the  Garden  of  Eden,  or  a  place  on  earth  inclosed  for  pleas- 
ure and  delight. 

We  will  examine  a  few  passages  where  the  word  Gehenna 


324  CHRIST  I  AN  THEOLOGY 

occurs,  to  show  that  it  was  used  by  our  Saviour  to  signify  some- 
thing very  different  from  the  valley  of  Hinnom.  It  was  used 
when  addressing  the  Jews,  who  believed  in  a  place  of  punish- 
ment after  death:  "And  be  not  afraid  of  them  which  kill  the 
body,  but  are  not  able  to  kill  the  soul :  but  rather  fear  him  which 
is  able  to  destroy  both  soul  and  body  in  hell  \_Geliennay  (Matt. 
10:28).  "And  I  say  unto  you  my  friends.  Be  not  afraid 
of  them  which  kill  the  body,  and  after  that  have  no  more  that 
they  can  do.  But  I  will  warn  you  which  ye  shall  fear:  Fear 
him,  which  after  he  hath  killed  hath  power  to  cast  into  hell 
[Gehennal  ;  yea,  I  say  unto  you,  Fear  him"  (Luke  12:4,  5). 

In  these  passages  several  important  truths  are  clearly  set 
forth:  (1)  The  body  and  soul  are  distinct  from  each  other. 
Men  may  kill  the  body,  but  cannot  kill  the  soul.  (2)  In  this 
Gehenna  (hell)  both  soul  and  body  are  to  be  cast.  (3)  The 
term  "soul"  cannot  mean  the  life,  for  in  killing  the  body  the 
life  is  destroyed.  Our  Lord  says  that  men  cannot  kill  the  soul. 
(4)  Those  who  killed  the  body  might  cast  it  into  the  valley  of 
Hinnom,  but  God  only  had  power  to  cast  both  soul  and  body  into 
hell  {Gehenna).  (5)  It  is  affirmed  that  those  who  kill  the  body 
have  no  more  that  they  can  do. 

God  can  kill  the  body,  but  they  were  not  to  fear  him  on  this 
account.  "Fear  him  which  after  he  hath  killed,  hath  power  to 
cast  into  hell."  They  were  to  fear  God  for  what  he  was  able 
to  do  after  the  death  of  the  body.  If  by  Gehenna  nothing  more 
is  meant  than  the  valley  of  Hinnom,  then  the  literal  meaning 
of  these  texts  would  be  this :  It  is  no  great  matter  to  die,  but 
a  most  dreadful  thing  to  have  the  dead  body  cast  into  the  valley 
of  Hinnom.  Such  a  rendering  of  the  sacred  Word  amounts  to 
a  perversion. 

The  soul,  which  our  Lord  plainly  teaches  is  distinct  from  the 
body,  could  not  be  cast  into  the  valley  of  Hinnom.  If  it  should 
be  urged  that  the  soul  means  the  life,  nothing  is  gained  in  tlie 


HADES  (HELL)  325 

argument,  for  the  life  is  destroyed  when  the  body  is  killed,  and 
this  casting  into  Gehenna  (hell)  is  after  the  life  of  the  body  is 
destroyed.  Furthermore,  there  were  no  elements  of  suffering 
for  the  soul  in  that  valley.  There  is  no  law  of  language  by 
which  these  passages  can  be  explained  to  mean  nothing  more 
than  the  valley  of  Hinnom. 

We  invite  special  attention  to  another  passage,  ''And  if  thy 
right  eye  causeth  thee  to  stumble,  pluck  it  out,  and  cast  it  from 
thee :  for  it  is  profitable  for  thee  that  one  of  thy  members  should 
perish,  and  not  thy  whole  body  be  cast  into  hell  \_GehennaY' 
(Matt.  5:29).  In  Mark  9:43-48,  this  discourse  is  more 
fully  reported.  The  cutting  off  of  the  hand  and  plucking  out  of 
the  eye  is  urged,  because  our  Saviour  says  it  were  more  profit- 
able to  part  with  these  than  to  be  cast  into  hell  {Gehenna). 
Then  Christ  adds,  "Into  the  unquenchable  fire."  Again,  he 
adds,  "Where  their  w^orm  dieth  not." 

Xow  observe  that  this  casting  into  hell  (Gehenna)  fire  is  all 
to  take  place  after  the  death  of  the  body.  The  right  eye  and  the 
right  hand  evidently  had  reference  to  some  sins  that  were  dear 
to  the  heart,  and  our  Saviour  is  urging  them  to  cut  them  off. 
If  they  are  as  dear  as  the  eye  or  hand,  better  part  with  them 
than  to  be  cast  into  hell.  But  suppose  we  take  the  text  in  a  lit- 
eral sense,  and  say  nothing  Avas  meant  but  the  valley  of  Hin- 
nom. Then  we  submit  the  following  questions:  (1)  What 
right  or  authority  had  Christ  to  threaten  them  with  being  cast 
into  the  valley  of  Hinnom?  (2)  Was  there  any  law  or  usage 
that  required  persons  to  be  cast  into  that  valley  who  refused  to 
have  their  right  eye  plucked  out  and  their  right  hand  cut  off  ? 
(3)  Have  these  passages  any  force  now?  The  fire  has  long- 
since  gone  out  in  the  valley  of  Hinnom  and  the  worms  have 
long  since  died.  But  the  Gehenna  of  which  Christ  spake  was  to 
continue — the  fire  never  shall  be  quenched,  and  "their  worm 
dieth  not,"  so  that,  if  our  Lord  meant  nothing  more  than  the 


326  CHRISTIAN  THEOLOGY 

valley  ol  Hinnom,  he  asserted  what  is  not,  and  cannot,  be  true. 
The  fire  has  been  quenched  and  the  worms  have  died.  Then, 
too,  all  those  passages  which  threaten  men  with  hell -fire  are 
without  any  force  at  this  time.  When  the  fire  in  the  valley  went 
out  Christ's  words  died. 

If  there  is  no  place  of  punishment  after  death,  how  are  we 
to  account  for  the  language  used  by  Christ  and  his  apostles  ? 
Did  they  intend  to  deceive  the  people  ?  The  people,  generally, 
believed  in  future  rewards  and  punishments.  They  believed 
in  a  heaven  and  hell  beyond  the  grave ;  and  the  words  of  Christ 
and  his  apostles  would  confirm  them  in  that  belief.  However 
unwelcome  it  may  be  to  the  unsaved,  it  is  nevertheless  true  that 
the  only  reasonable  construction  that  can  be  put  upon  the  lan- 
guage of  Christ  and  his  apostles  is  that  beyond  this  world,  and 
after  death,  there  is  a  heaven  of  endless  joy  for  the  righteous, 
and  a  hell  of  endless  torments  for  the  wicked.  "And  these  shall 
go  away  into  eternal  punishment :  but  the  righteous  into  eternal 
life"  (Matt.  25:46). 

By  the  same  course  of  argument  that  we  explain  away  the 
doctrine  of  a  future  place  and  state  of  endless  punishment  we 
explain  away  the  doctrine  of  a  future  place  and  state  of  endless 
happiness.  If  men  better  understood  the  heinous  nature  of  sin, 
and  how  exceedingly  offensive  it  must  be  to  a  Being  of  infinite 
and  absolute  purity,  they  would  see  the  justice  and  reasonable- 
ness of  an  endless  separation  between  the  righteous  and  wicked. 
Man  is  a  free  moral  agent.  If  he  will,  he  can  go  to  the  home  of 
the  good.  If  he  will,  he  can  go  to  the  abode  of  the  lost,  "for 
whatsoever  a  man  soweth,  that  shall  he  also  reap." 


CHAPTER  XXXIX. 

CHURCH  GOVERNMENT. 

The  question  to  be  particularly  considered  in  this  chapter  is 
as  to  whether  or  not  any  form  of  chwrch  government  is  repre- 
sented in  the  Scriptures.  We  shall  assume  that  while  no  form 
of  government  in  detail  is  set  forth,  yet  the  general  principles, 
both  for  the  organization  and  government  of  the  visible  church, 
are  given.  Man  is  constituted  for  society — for  fellowship ;  and 
in  order  to  the  full  development  of  these  elements  in  his  nature, 
there  must  be  organization  under  certain  rules  and  regulations. 
Organization  and  order  mutually  imply  each  other,  and  these 
necessarily  imply  rules  and  regulations. 

Because  every  minute  detail  of  church  government  is  not 
given  in  the  Xew  Testament,  some  conclude  that  no  principles 
at  all  are  furnished.  Others  mistake  by  not  discriminating  be- 
tween the  general  invisible  church  and  a  visible  local  church. 
*^There  is  clearly  a  distinction  between  the  church  of  Christ  and 
a  church  of  Christ."  The  church  of  Christ  includes  all  the  peo 
pie  of  God,  of  every  age,  in  heaven  and  in  earth.  A  church  of 
Christ  is  an  organization,  or  association,  of  Christian  persons 
under  certain  rules  and  regulations,  and  visible  to  the  world 
around.  The  church  at  Ephesus  was  a  church  of  Christ,  so  was 
the  church  at  Jerusalem ;  but  neither  was  the  church  of  Christ, 
to  the  exclusion  of  the  other.  So  now  the  Methodist  denomina- 
tion is  a  church  of  Christ,  so  the  Presbyterian,  but  neither  is  the 
■church  of  Christ,  to  the  exclusion  of  all  others. 

We  will  state  a  few  of  the  arguments  which  may  be  used  in 
favor  of  a  visible  church  organization ;  also,  point  out  some  of 
the  general  principles  of  church  law  contained  in  the  Holy 
Scriptures.  It  should  be  remembered  that  "the  principles  es- 
sential to  the  organization  and  government  of  the  Christian 

327 


328  CHRIiSTIAN  THEOLOGY 

church,  and  the  articles  of  faith  essential  to  salvation,  are  few 
in  number  and  simple  and  comprehensive  in  character." 

I.  The  church  under  both  dispensations  is  the  same  church. 
Upon  this,  Mr.  Watson  says:  "The  Christian  church  is  not  an- 
other church,  but  the  very  same  that  it  was  before  the  coming 
of  Christ,  having  the  same  faith  with  it,  and  interested  in  the 
same  covenant.  Great  alterations,  indeed,  Avere  made  in  the 
outward  state  and  condition  of  the  church  by  the  coming  of  the 
Messiah,  .  .  .  but  none  of  these  things,  nor  the  whole  col- 
lectively, did  make  such  an  alteration  in  the  church,  but  that  it 
was  the  same.  The  olive-tree  was  the  same,  only  branches  were 
broken  off,  and  others  grafted  into  it." 

II.  Government  and  form  mutually  imply  each  other.  The 
church  of  God,  organized  and  made  public  in  the  family  of 
Abraham,  had  a  form  of  church  government.  Specific  instruc- 
tions were  given  to  the  church  of  God  under  the  law.  Their 
sacrifices,  how  and  by  whom  to  be  offered,  their  feasts  and  their 
fasts — indeed,  every  minute  particular  was  given  through  Moses 
by  divine  authority.  If,  then,  the  church,  under  the  former  dis- 
pensation, had  a  form  of  government,  is  it  not  most  reasonable 
to  conclude  that  the  same  church,  continued  under  another  dis- 
pensation, should  have  laid  down  some  general  principles  of 
government  ?  There  must  be  some  general  rules — some  form 
of  government.  Persons  are  to  be  received  into  fellowship  and 
excluded  from  such  fellowship.  Then,  there  must  be  rational 
and  Christian  fellowship.  There  must  be  some  regulation  by 
which  the  Christian  people  can  meet  for  public  worship;  there 
must  be  some  rules  for  administering  the  ordinances  of  the 
church.  So,  from  every  side,  we  are  advised  of  the  necessity 
of  a  form  of  church  government.  The  evangelization  of  the 
world  is  clearly  the  mission  of  the  church,  and  to  accompli-^h 
this  end  there  must  be  an  organization,  because  the  instrumental 
agencies  for  its  accomplishment  are  not  else  possible. 


CHURCH  GOVERNMENT  329 

III.  We  must  take  one  of  two  positions,  either  the  church 
was  to  cease  altogether  when  Christ  came,  or  else  some  general 
principles  were  laid  down  for  her  government.  It  cannot  he 
called  in  question  that  a  form  of  government  is  essential  to  the 
very  existence  of  an  organization,  or  association.  Under  the 
law,  the  church  of  God  was  an  organized  body,  placed  under  a 
form  of  government  by  divine  appointment.  Now,  "if  there  be 
no  church  government  laid  down  in  the  New  Testament  as  of 
divine  authority,  then  it  follows  that  the  New  Testament  church 
is  under  no  government  whatever,  or  under  a  government  of 
human  origin  and  authority."  If  under  the  law  of  types  and 
shadows  a  form  of  government  was  laid  down  by  divine  au- 
thority, are  we  to  expect  less  when  all  these  have  been  super- 
seded by  the  coming  of  the  grand  antitype  ? 

IV.  The  language  employed  by  the  prophets  concerning 
Christ,  and  his  peaceful  reign  on  earth,  imply  an  organization 
and  form  of  government;  "Behold,  a  king  shall  reign  in  right- 
eousness, and  princes  shall  rule  in  judgement"  (Isa.  32:1). 
"And  in  the  days  of  those  kings  shall  the  God  of  heaven  set  up 
a  kingdom"  (Dan.  2:44).  ''A  Icing  shall  reign."  A  kingdom 
shall  he  set  up.  Can  all  this  be  without  any  form  of  govern- 
ment ?  Daniel  says  that  this  kingdom  is  set  up  by  the  God  of 
heaven,  thus  teaching  that  it  is  by  divine  authority.  All  predic- 
tions of  the  prophets  concerning  the  coming  and  work  of  the 
Messiah  imply  order,  and  there  can  be  no  such  thing  as  order 
w^ithout  some  form  of  government.  This  may  apply  to  civil 
as  well  as  ecclesiastical  matters. 

But  we  will  turn  to  the  New  Testament  and  see  if  we  can  find 
any  evidence  of  a  form  of  church  government.  It  is  not  pre- 
tended that  every  minute  detail  is  specifically  laid  down;  it  is 
only  claimed  that  the  general  principles  of  government  are 
prescribed. 

1.     We  observe  that  the  Christian  church  is  an  institution. 


330  CHEi;STIAN  THEOLOGY 

organized  for  certain  purposes.  The  great  object  is  the  general 
diffusion  of  knowledge ;  the  elevation  and  ultimate  salvation  of 
mankind.  Contemplating  the  prescribed  work  of  the  church, 
as  clearly  set  forth  in  the  Holy  Scriptures,  it  is  impossible  to 
conceive  how  it  can  be  accomplished  without  a  visible  organiza- 
tion; and  there  can  be  no  visible  organization  without  some 
form  of  government.  It  should  be  observed  that  a  simple  form 
of  government  does  not  necessarily  imply  a  written  creed;  it 
may  exist  in  an  oral  form.  In  all  forms  of  government,  how- 
ever, whether  civil  or  ecclesiastical,  it  is  certainly  better  that  it 
should  be  in  writing.  This,  in  a  large  measure,  will  prevent 
disputes  concerning  the  form  of  government.  Still,  that  in  it- 
self is  not  essential  to  the  existence  of  a  form  of  government. 
Some  who  set  themselves  against  all  forms  of  church  govern- 
ment because  they  are  written  seem  not  to  understand  that 
rules  and  regulations  may,  and  often  do,  exist  orally.  The 
oral  rule  is  just  as  much  a  rule  as  though  it  had  been  written  a 
thousand  times.  But,  we  say,  it  were  better  for  each  denomina- 
tion that  the  articles  of  faith  and  form  of  government  be  in 
writing. 

2.  Public  worship  and  Christian  fellowship,  as  set  forth  and 
required  in  the  N^ew  Testament,  plainly  teach  that  there  must 
be  some  general  rules — some  order — some  form  of  government. 
The  time  and  place  for  public  worship  must  be  agreed  upon. 
*'!N'ot  forsaking  the  assembling  of  ourselves  together,  as  the  cus- 
tom of  some  is, but  exhorting  one  anolher :  and  so  much  the  more, 
as  ye  see  the  day  drawing  nigh"  (TTeb.  10 :  25).  This  is  a  com- 
mand to  meet  together  for  worship.  To  comply  with  this  re- 
quirement there  must  be  a  visible  organization,  and  there  must 
be  an  agreement  as  to  time  and  place.  If  there  is  to  be  no  form 
of  government,  either  written  or  oral,  how  is  public  worship  to 
be  maintained  ? 

?>.      A   form  of  church  government  is  implied   in   the  great 


CHURCH  GOVERNMENT  33X 

commission,  ''Preach  the  gospel  to  the  whole  creation."  Concert 
of  action  is  a  necessity,  as  discovered  in  the  light  of  this  com- 
mission ;  and  there  can  be  no  concert  of  action  in  spreading  the 
gospel  without  a  visible  organization,  and  a  visible  organization 
implies  and  includes  a  form  of  government.  ''And  how  shall 
they  believe  in  him  whom  they  have  not  heard  1  and  how  shall 
they  hear  without  a  preacher  'i  and  how  shall  they  preach,  ex- 
cept they  be  sent?"  (Rom.  10:  14,  15.)  A  minister  must  have 
a  divine  mission — called  of  God;  he  must  have  authority  and 
unction  from  God,  but  he  must  be  sent,  and  this  implies  some 
one  to  send.  Who  shall  do  this  ?  There  can  be  but  one  answer, 
namely,  the  church.  To  send  a  preacher  to  the  heathen  implies 
more  than  for  some  one  to  say.  Go.  He  must  be  sustained  in 
his  work.  By  whom  ?  The  church.  Kow  all  this  implies  order 
— concert  of  action  and  a  form  of  government. 

We  are  not  contending  for  any  particular  form  of  church  gov- 
ernment ;  we  only  hold  that  the  church,  as  set  forth  in  the  Holy 
Scriptures,  has  a  visible  organization,  and  that  the  general  prin- 
ciples for  the  government  of  the  church  are  clearly  laid  down. 
From  the  teachings  and  practice  of  the  apostles  we  learn  that 
they  had  their  times  and  places  for  public  worship ;  officers  were 
appointed,  and  the  ordinances  were  administered.  Concerning 
the  minute  details  of  church  government,  which  are  not  essen- 
tial to  great  principles.  Christians  are  left  to  their  own  judg- 
ment, and  yet  not  so  as  to  adopt  any  ride,  or  law,  that  will  in  amj 
wise  conflict  with  those  fundamental  principles  laid  down  by 
■divine  authority.  Any  law  or  rule  laid  down  by  any  body  of 
Christians  that  will  conflict  with  the  teachings  or  spirit  of  the 
gospel  of  Christ  is  wrong,  and  will  tend  only  to  evil. 

4.  The  acts  and  instructions  of  the  apostles  concerning  the 
reception  and  rejection  of  persons  prove  an  organization,  with 
certain  discretionary  power  upon  the  part  of  the  church.  "They 
then  that  received  his  word  were  baptized :    and  there  were 


332  CHRISTIAN  THEOLOGY 

added  unto  them  in  that  day  about  three  thousand  souls"  (Acts 
2;  41).  Here  there  was  an  actual  addition,  which  implies  a 
visible  organization,  with  some  form  of  recognition. 

A  person  may  be  a  member  of  the  general  invisible  church  be- 
fore he  becomes  a  member  of  the  visible  church.  Whenever  a 
man  is  truly  converted  he  is  at  once,  by  the  spirit  of  adoption, 
made  a  member  of  God's  spiritual  family.  This,  we  think,  is 
clearly  shown  in  the  case  of  Paul  himself.  (Acts  9:26-3G.) 
He  came  to  Jerusalem  and  essayed  to  join  himself  to  the  dis- 
ciples, but  they  would  not  receive  him  until  Barnabas  testified 
in  his  behalf.  Paul  was  a  Christian,  and  had  been  made  a  mem- 
ber of  the  general  invisible  church  before  he  reached  Jerusalem, 
but  the  disciples  demanded  proof.  This  shows  that  the  infant 
apostolic  church  had  discretionary  power  to  receive  or  reject 
persons ;  and  all  this  is  evidence  of  a  visible  organization  and 
a  form  of  government. 

In  further  proof  of  the  position  assumed  we  will  give  the 
direction  of  the  Lord  himself:  "And  if  thy  brother  sin  against 
thee,  go,  shew  him  his  fault  between  thee  and  him  alone :  if  he 
hear  thee,  thou  hast  gained  thy  brother.  But  if  he  hear  tliee 
not,  take  with  thee  one  or  two  more,  that  at  the  mouth  of  two 
Avitnesses  or  three  every  word  may  be  established.  And  if  he 
refuse  to  hear  them,  tell  it  unto  the  church :  and  if  he  refuse  to 
hear  the  church  also,  let  him  be  unto  thee  as  the  Gentile  and  the 
publican"  (Matt.  18:  15-18).  This  is  a  general  order,  and  is 
a  direct  proof  of  a  visible  organization  and  a  definite  form  of 
government.  What  is  meant  by  "telling  it  unto  the  church,"  if 
the  church  has  no  visible  organization  and  no  form  of  govern- 
ment ? 

In  Rom.  14:  1;  Titus  3:  10;  and  II.  John  10,  instructions 
and  directions  are  given  concerning  the  rejection  of  persons 
from  fellowship.  To  receive  persons  into  fellowship,  or  to  re- 
ject them,   implies  discretionary   power,   and   whenever   such 


CHURCH  GOVERNMENT  333 

power  is  exercised,  there  must  be  some  form  of  visible  organi- 
zation. So  that  ''the  directions  given  by  Christ  and  the  apostles 
imply  the  existence  of  real,  visible  Christian  organization,  pos- 
sessing the  power  of  moral  discipline  over  their  own  members." 

The  general  principles  for  the  government  of  the  church  be- 
ing clearly  set  forth  by  Christ  and  his  apostles,  the  minute  de- 
tails can  be  safely  left  to  the  judgment  of  Christians,  only  so 
that  no  rule  or  law  be  adopted  that  will  conflict  with  those  gen- 
eral principles.  A  careful  study  of  the  Word  of  God  will  en- 
able enlightened  Christian  men  to  adopt  rules  and  regulations 
that  will  not  only  not  conflict  with  those  general  principles,  but 
be  in  the  most  perfect  harmony  with  them. 

Concerning  any  particular  form  of  church  government,  our 
limits  would  not  permit  us  to  discuss  that  question  to  any  con- 
siderable length.  There  are  five  leading  views  held  among  pro- 
fessed Christians  respecting  the  rightful  authority  of  the  visible 
church:  (1)  The  Catholics  hold  that  the  supreme  authority  is 
with  the  Pope;  (2)  the  Congregationalists  hold  that  it  rests  in 
each  congregation ;  (3)  the  Episcopalians  hold  that  the  supreme 
authority  rests  with  a  superior  order  in  the  ministry ;  (4)  Pres- 
byterians hold  that  it  rests  with  the  ministers  and  lay  members 
jointly ;  (5)  the  Methodists  hold  that  it  is  vested  mainly  in  the 
ordained  elders  of  the  church. 

As  already  stated,  the  Scriptures  contain  the  general  prin- 
ciples of  church  government  and  moral  discipline,  but  they  do 
not,  in  detail,  prescribe  any  form.  It  may  be  well,  in  this  con- 
nection, to  give  the  opinions  of  a  few  leading  divines  on  this 
•question.  Mr.  Watson,  adopting  the  language  of  Bishop  Tom- 
line,  says :  "As  it  has  not  pleased  our  Almighty  Father  to  pre- 
scribe any  particular  form  of  government  for  the  security  of 
temporal  comforts  to  his  rational  creatures,  so  neither  has  he 
prescribed  any  particular  form  of  ecclesiastical  polity  as  abso- 
lutely necessary  to  the  attainment  of  eternal  happiness.     Thus 


334  CHRISTIAN  THEOLOGY 

the  gospel  only  lays  dowu  general  principles,  and  leaves  thd> 
application  of  them  to  men  as  free  agents." 

Dr.  Bangs  says,  ''No  specific  form  of  church  government  i& 
prescribed  in  the  Scriptures,  and  it  is,  therefore,  left  to  the  dis- 
cretion of  the  church  to  regulate  these  matters  as  the  exigencies 
of  time,  place,  and  circumstances  shall  dictate  to  be  most  ex- 
pedient, always  avoiding  any  and  everything  which  God  has 
prohibited." 

Bishop  Emory  says,  *'No  form  of  polity  can  plead  such  an  ex- 
clusive charter  as  that  phrase,  'divine  right,'  in  its  present  ac- 
ceptation, is  understood  to  imply." 

Dr.  Low  says,  "No  certain  form  of  government  is  prescribed 
in  the  Word,  only  general  rules  laid  down  for  it." 

Bishop  Bridges  says,  "^God  hath  not  expressed  the  form  of 
church  government,  at  least  not  so  as  to  bind  us  to  it." 

Mr.  Wesley  says:  ''As  to  my  own  judgment,  I  still  believe 
the  Episcopal  form  of  church  government  to  be  scriptural  and 
apostolic.  I  mean  well  agreeing  with  the  practice  and  \vritings. 
of  the  apostles.  But  that  it  is  prescribed  in  Scripture,  I  do  not 
believe." 

Dr.  Miley  says:  "The  question  of  chief  importance  is  the 
adaptation  of  the  polity  to  the  attainment  of  the  spiritual  end 
for  which  the  church  is  constituted.  This  should  always  be  a 
determining  principle.  The  principle  means  that  the  constitu- 
tion of  a  polity  is  left  to  the  discretion  of  the  church ;  but  it 
also  means  that  the  construction  must  be  made  in  the  light  of 
her  mission,  and  with  a  view  to  its  very  best  accomplishments 
The  discretionary  power  of  the  church  .  .  .  appears  in  the 
light  of  three  facts:  (1)  The  church  must  have  a  polity;  (2) 
there  is  no  divinely  ordered  polity;  (3)  consequently  it  is  left 
to  the  church,  and  to  each  church  rightfully  existing  as  such,  to 
determine  her  own  polity." 

With  these  authors  we  fully  agree.      No  definite  form  of 


CEURCH  GOVERNMENT  335 

church  government  is  prescribed — only  general  principles  are 
given,  leaving  the  application  of  those  principles  to  Christian 
men  to  be  applied  as  the  exigencies  of  the  time,  place,  and  cir- 
cumstances should  dictate  to  be  most  expedient. 

I'rom  a  careful  review  of  the  whole  question,  we  conclude 
that  it  is  nearest  in  harmony  with  the  practice  and  writings  of 
the  apostles  to  say  that  the  authority  in  the  visible  church  is 
vested  in  the  ministry  and  laity  taken  together. 

In  the  apostolic  church,  as  in  all  evangelical  churches  now,, 
the  laity  bears  no  inconsiderable  portion  of  the  responsibility. 
Of  necessity  they  must  fill  many  offices  in  the  church.  Each 
local  church  must  have  its  elders,  or  deacons,  or  leaders.  On 
the  reception  and  rejection  of  members  they  must  act.  The 
means  to  sustain  and  extend  the  work  of  the  church  must  come 
mostly  from  the  laity.  It  may  be,  and  indeed  is,  a  question  as 
to  the  extent  of  the  authority  of  the  laity.  Shall  it  be  confined 
to  the  local  church,  or  may  it  be  extended  to  the  executive  de- 
partment of  the  church,  and,  still  farther,  may  it  be  extended 
so  as  to  include  the  judicial  and  legislative  departments  of  the 
church  ?  Upon  these  questions  the  Scriptures  are  not  explicit. 
But  taking  what  the  New  Testament  gives  as  the  basis  of  church 
government,  it  would  seem  to  be  most  in  harmony  with  the 
spirit  and  usage  of  the  apostolic  church  that  laymen  should 
have  something  to  say  and  do  in  each  and  every  department  of 
church  work.  It  is  our  opinion  that  the  form  of  government  in 
the  ]SJ"ew  Testament  church  was  not  exclusively  Episcopal,  Pres- 
byterian, or  Congregational,  but  a  combination  of  certain  ele- 
ments of  all. 

So  far  as  we  are  able  to  judge,  the  rules  and  regulations  in 
the  church  during  the  time  of  the  apostles  were  comparatively 
few  and  simple.  They  had  their  regular  times  and  places  for 
public  worship ;  the  ordinances  were  properly  administered ; 
and  the  necessary  officers  were  appointed  or  elected.     Every- 


336  CHRISTIAN  THEOLOGY 

thing  appears  to  have  been  '"done  decently  and  in  order."  The 
apostolic  practice  under  the  law  of  Christ  should  be  accepted  as 
a  divine  model  of  church  government.  It  is  so  broad  that  all 
the  necessary  details  of  church  polity  may  be  builded  upon  it. 

While  the  exigencies  of  the  times  in  the  early  history  of  the 
church  may  not  have  required  as  many  rules  as  at  this  day,  yet 
it  must  be  apparent  to  thoughtful  persons  that  the  tendency  now 
is  to  over-legislation.  Too  much  machinery  is  a  hindrance 
rather  than  a  help.  We  have  in  various  denominations  organi- 
zations within  organizations,  rules  and  regulations  that  require 
much  of  the  time  of  ministers  and  certain  of  the  laymen  to  carry 
out.  Almost  everything  must  be  legislated  into,  or  out  of,  the 
church.  Rules  and  regulations  must  be  laid  down  for  every- 
thing, leaving  little  or  nothing  to  the  judgment  of  the  local  con- 
gregation or  the  consciences  of  the  people.  With  the  increase 
of  machinery  there  needs  to  be  a  corresponding  increase  of  spir- 
ituality. Xeedful  and  helpful  as  rules  and  regulations  are,  none 
of  them,  nor  all  of  them  together,  will  answer  as  a  substitute 
for  spiritual  power  in  the  visible  church  of  Christ. 


CHAPTER  XL. 

THE  MINISTRY. 

The  gospel  ministry  is  of  divine  origin.  It  was  ordained  for 
the  purpose  of  instructing  mankind  in  the  principles  and  knowl- 
edge of  the  Holy  Scriptures.  Christ  ordained  three  grand  re- 
positories of  his  truth;  namely,  the  written  Word,  the  hearts 
of  his  disciples,  and  the  living  ministry,  neither  of  which  can 
be  set  aside  or  rejected.  These  three  are  in  exact  harmony  with 
each  other.  The  ministry  is  a  permanent  institution — as  much 
so  as  the  church  itself.  It  is  an  essential  element  in  the  life  and 
perpetuity  of  the  church.  The  Mosaic,  and,  indeed,  the  patri- 
archal ages,  had  their  divinely  authorized  teachers.  In  the  Old 
'Testament  times,  there  were  teachers,  preachers,  priests,  and 
prophets.  The  church  of  God,  in  its  organization  and  economy, 
is  an  institution  complete  in  all  its  parts.  This  includes  teach- 
ers, which,  according  to  Christ's  arrangement,  pertains  pre- 
■eminently  to  a  living  and  perpetual  ministry. 

Dr.  Miley  says :  "Every  religion  has  a  ministry.  In  Juda- 
ism there  was  a  divinely-appointed  order  for  conducting  the 
religious  services.  In  the  founding  of  Christianity,  our  Lord 
instituted  a  ministry,  and  clearly  with  the  purpose  of  its  per- 
petuation in  the  church.  'And  he  gave  some  to  he  apostles ;  and 
some,  prophets ;  and  some,  evangelists ;  and  some,  pastors  and 
teachers ;  for  the  perfecting  of  the  saints,  unto  the  work  of  min- 
istering, unto  the  building  up  of  the  body  of  Christ.'  The  func- 
tions of  the  ministry  must  ever  constitute  a  distinct  class  in  the 
Christian  church.  The  divine  vocation  of  those  who  are  prop- 
erly admitted  to  this  sacred  office  must  itself  determine  such 
clistinction." 

When  Jesus  Christ  entered  upon  his  public  ministry,  he  ap- 

28  337 


338  CREliSTlAN  THEOLOGY 

pointed  twelve  apostles,  who  were  to  be  witnesses  of  what  he 
said  and  did.  They  were  commissioned  to  go  out  and  preach 
"the  gospel  to  the  whole  creation,"  "make  disciples  of  all  the 
nations."  Thus  Christianity  was  established  by  the  appoint- 
ment of  religious  teachers,  with  arrangements  for  the  increase 
of  their  number  as  the  work  should  enlarge,  and  for  supplying 
their  places  as  they  should  be  taken  out  of  the  world. 

Paul's  instruction  to  Timothy  clearly  shows  that  the  institu- 
tion of  the  gospel  ministry  was  to  be  perpetuated:  "And  the 
things  which  thou  hast  heard  from  me  among  many  witnesses, 
the  same  commit  thou  to  faithful  men,  who  shall  be  able  to  teach 
others  also"  (II.  Tim.  2:2).  The  doctrines  which  he  had 
preached  in  the  presence  of  many  witnesses  were  to  be  com- 
mitted to  faithful  men,  not  to  be  hid  away  in  their  hearts,  but 
that  they  might  teach  them  to  others ;  and  in  this  way  the  truth 
was  to  be  jDreserved  and  perpetuated  in  the  church.  This  was 
God's  plan  from  the  beginning.  Through  all  the  ages  there 
stood  in  his  place  the  living  teacher. 

As  long  as  there  are  men  to  instruct,  there  must  be  instruc- 
tors, or  teachers.  This  is  certainly  very  clearly  set  forth  in  the 
Word  of  God:  "Whosoever  shall  call  upon  the  name  of  the 
Lord  shall  be  saved.  How  then  shall  they  call  on  him  in  whom 
they  have  not  believed  ?  and  how  shall  they  believe  in  him 
whom  they  have  not  heard  ?  and  how  shall  they  hear  without  a 
preacher  ?  and  how  shall  they  preach,  except  they  be  sent  ?" 
(Rom.  10;  13-15).  That  Paul  had  reference  to  the  perpetuity 
of  the  ministry  there  is  no  reason  to  doubt,  for  he  immediately 
adds  a  quotation  from  Isaiah,  "How  beautiful  are  the  feet 
of  them  that  bring  glad  tidings  of  good  things."  The  gospel 
must  be  preached.  To  whom  ?  Jesus  said  to  the  whole  world 
— to  every  creature.  'By  whom  is  this  gospel  to  be  preached  ? 
By  those  who  are  sent — divinely  authorized.  From  whom 
does  this  authority  proceed  ?     A  most  comprehensive  answer 


THE  MINISTRY  339 

to  this  last  question  may  be  found  in  Eph.  4:11,  12.  Paul 
declares,  ''He  [Christ]  gave  some  to  he  apostles;  and  some, 
prophets ;  and  some,  evangelists ;  and  some,  pastors  and  teach- 
ers; for  the  perfecting  of  the  saints,  unto  the  work  of  min- 
istering unto  the  building  up  of  the  body  of  Christ."  The  con- 
dition of  the  v^orld,  and  the  nature  of  ministerial  work,  clearly 
imply  two  things :  ( 1 )  It  is  to  be  perpetual.  Both  the  church 
and  the  world  demand  this.  (2)  A  divinely-appointed  ministry 
— that  is,  men  called  of  God  to  do  this  work.  "None  can  effect- 
ually preach  unless  he  have  a  divine  mission,  for  how  shall  they 
preach  except  they  be  sent  V' — ''called  of  God."  "The  matter 
must  come  from  God,  and  the  person  who  proclaims  it  must 
have  both  authority  and  unction  from  on  high." 

In  olden  times,  "men  spake  from  God,  being  moved  by  the 
Holy  Ghost"  (II.  Pet.  1:21).  So  now,  men  are  inwardly 
moved  by  the  same  Holy  Ghost  to  take  upon  them  the  office  of 
the  ministry.  The  question  is  not  whether  God  could  have  ap- 
pointed other  means  by  which  to  accomplish  the  end.  The  mat- 
ter for  us  to  understand  is  what  the  will  of  the  Lord  is.  What- 
ever plan  he  has  authorized  is  the  best.  And  so  far  as  the  Fa- 
ther has  been  pleased  to  make  known  his  will  to  us,  it  is  that  a 
living  ministry  is  his  chosen  instrumentality  of  saving  the 
world.  "For  seeing  that  in  the  wisdom  of  God  the  world 
through  its  wisdom  knew  not  God,  it  was  God's  good  pleasure- 
through  the  foolishness  of  the  preaching  to  save  them  that  be- 
lieve" (I.  Cor.  1 :  21).  The  office  of  a  minister  is  one  of  solemni 
responsibility.  To  be  called  of  God  to  go  out  into  the  world 
as  a  teacher  of  divine  things  is,  beyond  all  doubt,  the  highest 
and  most  responsible  office  a  man  can  hold  on  earth. 

We  find  in  the  iSTew  Testament  a  number  of  terms  used  and 
applied  to  ministers  and  officers  in  the  church,  such  as  elders^, 
bishops,  apostles,  prophets,  presbyters,  deacons,  pastors,  evan- 
gelists, and  teachers.     Because  these  different  terms  are  em- 


340  CEB16TLAN  THEOLOGY 

ployed,  we  are  not  thence  to  conclude  that  they  signify  as  many 
different  orders  in  the  ministry,  nor  even  as  many  offices  to  be 
filled  by  as  many  different  persons.  Some  of  the  offices  indi- 
cated by  the  different  terms  may  meet  in  one  person.  Every 
true  minister  of  Jesus  Christ  is  an  apostle,  a  teacher,  and  a 
prophet.    lie  may  also  be  an  elder,  a  pastor,  and  a  bishop. 

It  will  be  proper,  in  this  connection,  to  call  attention  to  min- 
isterial parity.  While  there  are  many  offices  to  be  filled  in  the 
church  of  Christ,  there  is  but  one  order  in  the  ministry,  namely, 
that  of  elder.  Bishops  and  elders  are  one  and  the  same  order. 
Whatever  difference  there  may  be  in  the  work  they  perform 
relates  to  office,  and  not  to  different  order.  The  terms  "elder" 
and  ''bishop"  are  applied  to  the  same  person,  as  will  be  seen  by 
reference  to  the  Scriptures; 

"That  thou  shouldest  set  in  order  the  things  that  were  want- 
ing, and  appoint  elders  in  every  city,  as  I  gave  thee  charge;  if 
any  man  is  blameless.  .  .  .  For  the  bishop  must  be  blame- 
less, as  God's  steward"  (Tit.  1:  5-7).  Dr.  Clarke  says,  "It  ap- 
pears that  those  who  were  called  elders  in  the  fifth  verse  are 
the  same  as  those  termed  bishops  in  the  seventh  verse."  He 
further  says,  "We  have  many  proofs  that  bishops  and  elders 
were  of  the  same  order  in  the  apostolic  church." 

In  Acts  20:  17,  28,  we  find  that  those  who  were  called  elders 
in  the  seventeenth  verse  were  called  bishops,  or  overseers,  in  the 
twenty-eighth  verse.  Peter  spoke  of  himself  as  an  elder  (I.  Pet. 
5:1),  showing  thereby  that  an  elder  is  the  highest  order  in  the 
Christian  ministry. 

Concerning  the  qualifications  of  a  bishop,  they  are  the  same  as 
that  of  an  elder:  "The  bishop  therefore  must  be  without  re- 
proach, the  husband  of  one  wife,  temperate,  soberminded,  or- 
derly, given  to  hospitality,  apt  to  teach  ;  no  brawler,  no  striker: 
hut  gentle,  not  contentious,  no  lover  of  money;  one  that  nileth 
well  his  own  house,     .     .     .     not  a  novice.     .     .     .     More- 


TEE  MINISTRY  341 

over  he  must  have  good  testimony  from  them  that  are  without" 
(L  Tim.  3:2-7).  Xow  turn  to  Titus  1:  5-9,  where  the  same 
in  substance  is  required  of  an  elder.  Those  called  elders  in 
verse  five  are  called  bishops  in  verse  seven.  The  same  duties, 
as  well  as  the  same  qualifications,  are  required  of  all  ministers. 
In  I.  Tim.  3 :  2-5,  it  is  said  that  a  bishop  must  be  "one  that  rul- 
eth  well  his  own  house."  Otherwise  "how  shall  he  take  care  of 
the  church  ?"  In  I.  Tim.  5:17,  it  is  expressly  said,  "Let  the 
elders  that  rule  well  be  counted  worthy  of  double  honour."  In 
these  places  ruling  is  as  expressly  assigned  to  elders  as  to  bish- 
ops. So  we  see  that  the  terms  "bishops"  and  "elders"  are  used 
interchangeably  in  the  New  Testament. 

The  great  commission,  given  in  Matt.  28 :  19,  20,  is  the  same 
to  all  ministers,  extending  through  all  time,  and  including  all 
countries.  Thus  throughout  the  New  Testament  the  same 
duties  are  assigned  to  an  elder  as  to  a  bishop.  For  the  reason, 
herein  given  we  conclude  that  there  is  properly  but  one  order 
of  ministers  recognized  in  the  apostolic  church.  Whatever  dis- 
tinction in  name  or  work  there  may  be,  or  seem  to  be,  relates  to 
office,  and  not  to  an  order.  The  claim  for  apostolic  succession 
is  without  divine  authority.  So  far,  then,  as  order  is  concerned, 
we  claim  but  one  order,  and  that  the  terms  "bishop,"  "elder," 
and  "presbyter"  relate  to  the  same  order. 

Ordination.  Various  views  concerning  the  ordination  of  per- 
sons for  the  ministry  are  entertained.  While  it  may  be  true 
that  no  particular  form  of  ordination  is  prescribed  in  the  New 
Testament,  it  is  clearly  shown  that  some  formal  setting  apart 
to  the  ministry  was  practiced  in  the  apostolic  church.  Paul's 
instruction  to  Titus  indicates  the  formal  setting  apart  of  cer- 
tain persons,  "Appoint  [ordain]  elders  in  every  city"  (Titus 
1 :  5).  The  same  instruction  was  given  to  Timothy.  (I.  Tim. 
3:1-7.)  They  were  not  to  ordain  every  man  in  the  church. 
They  were  to  ordain  only  such  as  had  the  necessary  qualifies- 


342  G  HEIST  IAN  THEOLOGY 

tions.  He  must  be  blameless  as  the  steward  of  God.  He  must 
^'be  able  both  to  exhort  in  the  sound  doctrine,  and  to  convict  the 
gainsayer."  Timothy  himself  was  ordained,  or  set  apart  by  the 
laying  on  of  hands.  (I.  Tim.  4:  14;  II.  Tim.  1:6.)  Christ 
"appointed  [ordained]  twelve  that  they  might  be  with  him,  and 
that  he  might  send  them  forth  to  preach"  (Mark  3 :  14).  From 
these,  and  other  scriptures,  it  seems  that  devout  persons  who 
had  proven  themselves  worthy  men  of  God,  sober,  just,  holy, 
patient,  and  of  good  report,  were  ordained — solemnly  set  apart 
to  the  work  of  the  ministry.  Both  Benson  and  Clarke,  in  their 
comments  on  I.  Tim.  3 :  1-7,  and  Titus  1 :  5-9,  say  that  the  eld- 
ers thus  ordained  were  pastors,  and  that  no  church  was  "prop- 
erly organized"  until  a  regular  pastor  was  placed  over  it. 

We  do  not  insist  on  any  particular  form  of  ordination ;  we 
only  insist  that  the  Word  of  God  does  teach  some  formal  setting 
apart  to  the  office  of  the  ministry.  Inasmuch  as  Timothy  was 
ordained  by  the  laying  on  of  hands,  and  inasmuch  as  Timothy 
and  Titus,  who  were  persons  in  office,  were  instructed  to  ordain 
elders,  and  not  to  lay  hands  suddenly  on  any  man,  we  have  good 
reason  to  believe  that  the  apostolic  form  of  ordination  was  by 
the  laying  on  of  hands.  The  primitive  Christians  very  gener- 
ally held  this  view.  "There  is  scarcely  a  single  ecclesiastical 
writer  that  does  not  expressly  mention  ordination  as  the  work 
of  the  elders.  Dr.  Pope  says :  "The  elders  were  set  apart  by 
imposition  of  hands.  .  .  .  They  were  one  order.  Presby- 
ters and  bishops  are,  in  the  ISTew  Testament,  names  used  inter- 
changeably of  the  same  office." 

We  wish  to  add  a  few  thoughts  concerning  ministers  and  their 
work.  To  be  a  minister  of  the  gospel  of  Jesus  Christ,  and  do 
the  work  implied  therein,  not  only  includes  a  great  deal,  but  it 
is  beyond  all  doubt  the  highest  office  ever  filled  by  man.  We 
can  form  some  idea  of  the  dignity  of  this  office  if  we  turn  to  the 
language  of  Paul,  "We  are  ambassadors  therefore  on  behalf  of 


THE  MINISTRY  343 

Christ,  as  though  God  were  intreating  by  us :  we  beseech  you  on 
behalf  of  Christ,  be  ye  reconciled  to  God"  (11.  Cor.  5:20). 
Every  true  minister  is  an  "ambassador  for  Christ,"  and  in 
Christ's  stead  he  is  earnestly  to  beseech  the  people  to  be  recon- 
ciled to  God. 

1.  A  minister  must  be  a  good  man.  He  should  know  by 
personal  experience  that  he  has  been  born  again.  Paul  had 
such  an  experience — the  witness  of  the  Spirit  that  he  was  in 
Christ. 

2.  He  should  he  a  holy  man.  ''Be  ye  clean,  ye  that  bear  the 
vessels  of  the  Lord"  (Isa.  52:11).  A  man  cannot  properly 
minister  in  holy  things  who  is  not  himself  holy.  ''Who  shall 
ascend  into  the  hill  of  the  Lord  ?  and  who  shall  stand  in  his  holy 
place  ?  He  that  hath  clean  hands,  and  a  pure  heart ;  who  hath 
not  lifted  up  his  soul  unto  vanity,  nor  sworn  deceitfully." 

3.  He  should  give  himself  wholly  to  the  one  work.  "But 
we  will  continue  stedfastly  in  prayer,  and  in  the  ministry  of 
the  word"  (Acts  6:4).  The  nature  of  the  ministerial  work  is 
such  that  it  demands  the  whole  man — time,  talent,  head,  heart, 
soul,  and  body.  'No  man  can  do  the  work  of  a  minister  as  it 
ought  to  be  done  who  does  not  give  himself  wholly  to  it. 

4.  A  minister  should  be  a  man  of  prayer.  The  disciples 
said,  "We  will  continue  stedfastly  in  prayer."  Dr.  Clarke  says, 
^'A  minister  who  does  not  pray  much  studies  in  vain."  Those 
who  pray  most  succeed  best.  Those  who  have  accomplished 
most  for  Christ  have  been  men  of  mighty  prayer. 

5.  He  must  have  the  presence  and  help  of  the  Holy  Spirit. 
The  nature  of  the  work  is  such  that,  without  divine  help,  souls 
will  not  be  saved.  The  Word  must  be  quickened  and  carried  to 
the  heart  by  the  Holy  Spirit.  The  Word  of  God  is  called  the 
"^'sword  of  the  Spirit,"  and,  under  his  quickening  power,  it  be- 
comes "sharper  than  any  two-edged  sword."  Jesus  said  that 
the  Holy  Ghost,  when  he  is  come,  "shall  not  speak  from  him- 


344  CHRISTIAN  THEOLOGY 

self;  ...  he  shall  take  of  mine,  and  he  shall  declare  it 
unto  you."  The  work  of  the  Holy  Spirit  is  to  quicken  the  Word 
and  reveal  Christ  to  the  heart.  Without  the  direct  help  of  thi& 
blessed  agent,  nothing  will  be  accomplished. 

6.  A  minister  should  be  diligent  in  study.  "Give  diligence 
to  present  thyself  approved  unto  God,  a  workman  that  needeth 
not  to  be  ashamed,  handling  aright  the  word  of  truth''  (11.  Tim. 
2:15).  Study  to  cultivate  the  mind  and  heart.  Study  so  as  to 
understand  the  great  truths  of  the  gospel.  Study  so  as  to  be 
able  rightly  to  divide  the  word  of  truth.  A  teacher,  to  be  suc- 
cessful, must  know  what  and  how  to  teach.  God  will  help  those 
that  help  themselves.  God  despises  a  sluggard,  no  matter  if  he 
is  called  a  minister.  Those  who  can  should  seek  the  advantage 
of  an  education,  both  in  our  classical  and  theological  schools. 
We  have  men  of  large  usefulness  in  the  ministry  who  never  had 
such  advantages,  but  it  is  worthy  of  note  that  the  more  intelli- 
gent of  these  self-made  men  are  in  favor  of  classical  and  theo- 
logical schools.  Education  is  a  powerful  means  under  God  for 
advancing  the  kingdom  of  Christ.  Young  men,  called  and  sent 
by  the  Holy  Spirit  of  God,  will  only  be  the  better  prepared  for 
the  work  by  a  careful  training  in  Christian  colleges  and  semi- 
naries.  Only,  let  everything  be  done  to  the  glory  of  God. 

Lest  we  might  not  be  well  understood,  it  may  be  well  to  state : 
(1)  God  calls  whomsoever  he  will.  (2)  Many  unlearned  men 
have  been  called,  whom  God  has  used  with  great  advantage  to 
his  church.  (3)  He  will  call  many  more  of  that  class  for  future 
service.  (4)  All  cannot  avail  themselves  of  the  advantages  of 
a  classical  and  theological  training  in  the  schools.  (5)  Let  all 
such  use  the  means  within  their  reach  with  all  diligence,  and 
thus  prepare  themselves  for  efficient  work.  (6)  Above  every- 
thing else,  let  the  learned  and  the  unlearned  seek  for  the  endow- 
ment of  the  Holy  Spirit.    For  this  there  is  no  substitute. 

7.  A  minister  should  he  zealous.    Paul  savs  that  he  should 


THE  MINISTRY  345 

be  "instant  in  season,  and  out  of  season."  To  succeed,  he  must 
be  in  earnest.  "An  idle,  frigid,  indilierent  minister  is  a  pest 
to  society,  a  disgrace  to  his  profession,  an  injury  to  the  church, 
and  offensive  to  God  himself."  It  requires  earnest,  persevering 
work  to  win  souls  to  Christ.  Concerning  Christ,  it  is  said,  "The 
zeal  of  thine  house  hath  eaten  me  up."  This,  in  no  small  degree, 
is  the  heart  experience  of  every  true  minister  of  Jesus  Christ. 
Their  strong  desire  to  see  the  cause  of  Christ  prosper  absorbs 
and  consumes  everything  else. 

8.  A  minister  should  he  humble.  The  great  Teacher  him- 
self was  a  pattern  of  humility.  It  shone  out  all  through  his  life. 
"Have  this  mind  in  you,  which  was  also  in  Christ  Jesus."  A 
foppish  person  should  never  enter  the  pulpit  in  the  name  of  a 
minister.  Humility,  meekness,  and  zeal  are  graces  that  beauti- 
fully blend  together  in  the  character  of  a  true  minister  of  Jesus 
Christ.  Matthew  Henry  said,  "I  would  think  it  a  greater  hap- 
piness to  gain  one  soul  to  Christ  than  mountains  of  gold  to  my- 
self." Doddridge,  in  w-riting  to  a  friend,  said,  "I  long  for  the 
conversion  of  souls  more  sensibly  than  for  anything  beside.'^ 
John  Smith,  that  great  Wesleyan  preacher,  said:  "I  am  a 
broken-hearted  man ;  not  for  myself,  but  on  account  of  others. 
God  has  given  me  such  a  sight  of  the  value  of  precious  souls  that 
I  cannot  live  if  souls  are  not  saved."  Some  ministers  may  smile 
in  reading  such  experiences  of  zeal  and  heart-earnestness,  but 
what  man  divinely  called  to  the  ministry,  who  considers  the 
priceless  value  of  souls,  can  be  indifferent  as  to  whether  or  not 
they  are  saved  ? 

Paul's  charge  to  Timothy  will  be  a  fit  closing  of  this  part  of 
this  chapter :  "I  charge  thee  in  the  sight  of  God,  and  of  Christ 
Jesus,  who  shall  judge  the  quick  and  the  dead,  and  by  his  ap- 
pearing and  his  kingdom;  preach  the  word;  be  instant  in 
season,  out  of  season ;  reprove,  rebuke,  exhort,  with  all  long- 
suffering  and   teaching.     .     .     .     But   be   thou   sober   in    all 


346  CHRISTIAN  THEOLOGY 

things,  suffer  hardship,  do  the  work  of  an  evangelist,  fulfil  thy 
ministry"  (11.  Tim.  4:  1-5). 

Pastoral  work. 

While  preaching  the  word  stands  first  in  order,  the  pastoral 
work  is  so  intimately  connected  with  it  that  they  cannot  well  be 
separated.  ''The  pastoral  work  is  the  personal  application  of 
the  pulpit  ministry  to  the  proper  individualities  of  the  people." 
A  minister  is  not  only  a  teacher,  an  ambassador  and  messenger, 
but  a  watchman  and  shepherd  as  well.  All  these  combine  in  the 
one  office.  As  a  watchman,  he  must  not  only  watch  for  souls, 
but  he  must  watch  over  souls.  As  a  shepherd,  he  must  not  only 
feed  the  flock,  but  must  go  before  and  lead  them.  As  far  as  it 
is  possible  he  should  know  the  condition  of  each  member  of  his 
flock.  Paul  said  to  the  pastors,  ''Take  heed  unto  yourselves, 
and  to  all  the  flock,  in  the  which  the  Holy  Ghost  hath  made 
you  overseers."  Be  prudent  and  faithful,  in  the  work  to  which 
you  have  been  divinely  commissioned.  If  a  minister  be  faith- 
ful, he  deceives  not  others ;  and  if  he  is  prudent,  he  is  not  apt 
to  deceive  himself." 

A  minister  who  imagines  that  his  work  is  all  done  in  the  pul- 
pit has  but  an  imperfect  conception  of  what  belongs  to  his  office. 
He  does  not  imderstand  what  is  implied  and  included  in  the 
offices  of  watchman  and  shepherd.  "The  pastor  and  preaclier 
combine  to  form  the  completeness  of  the  sacred  office."  While 
we  would  not  detract  a  single  iota  from  the  importance  of 
preaching  the  word,  yet  we  insist  upon  it  that  the  pulpit  "de- 
rives much  of  its  power  from  connection  with  the  pastoral 
work."  The  science  of  pastoral  theology,  which  relates  to  the 
practical  duties  of  the  ministerial  office,  should  be  studied  with 
as  much  care  as  any  branch  in  the  whole  system  of  theolog%'. 
We  have  many  able  ministers,  but  the  number  of  good  pastors 
IS  not  nearly  so  great.  One  of  the  main  causes  of  ministerial 
inefficiency  is  that  the  pastoral  work  is  not  more  intimately  con- 


TEE  mNWTRY  347 

nected.  with  the  pulpit  ministrations.  Paul,  in  I.  Cor.  4:  15, 
says,  "For  though  ye  should  have  ten  thousand  tutors  in  Christ, 
yet  have  ye  not  many  fathers."  So  the  church  to-day  is  fairly 
well  supplied  with  teachers,  but  the  crying  need  is  for  more 
pastors. 

A  minister  should  not  only  study  to  prepare  a  discourse,  but 
to  prepare  such  a  discourse  as  will  feed  the  flock ;  and,  in  order 
to  do  this  successfully,  he  must  know  the  needs  of  his  people. 
And  even  then  there  are  cases  which  "cannot,  in  all  their  minute 
and  diversified  forms,  be  fully  treated  in  the  pulpit."  Here 
arises  one  of  the  necessities  for  pastoral  work.  He  must  go 
among  his  people,  and,  so  far  as  possible,  form  the  personal  ac- 
quaintance of  each  member  of  his  congregation,  and  their  condi- 
tion spiritually.  Some  may  be  growing  careless  and  formal; 
some  may  be  under  manifold  temptations,  while  others  may  be 
depressed,  owing  to  disappointments,  losses,  or  bereavements. 
All  such  need  the  personal  counsel,  direction,  and  sympathy  of 
the  pastor.  Pastors  gain  much  by  reading  and  studying  good 
books;  but  he  who  makes  his  congregation  a  book  and  studies 
it  with  care  will  gather  more  material  for  the  pulpit  than  what 
he  obtains  from  any  book,  except  the  Bible. 

The  pastoral  work,  to  be  efficient,  must  be  carried  forward 
with  great  prudence.  The  very  appearance  of  partiality  must 
be  guarded  against.  One  soul  is  worth  just  as  much  as  another. 
Jesus  gave  himself  for  all.  The  redemption  price  of  one  soul 
was  the  same  as  another.  "God  is  no  respecter  of  persons,"  and 
it  ill  becomes  a  minister  of  the  gospel  to  show  any  degree  of 
favoritism  among  his  people.  "He  must  shew  himself  equally 
the  friend,  the  father,  the  pastor  of  all,  without  preferring  one 
above  another,  doing  nothing  by  partiality."  The  richest  faith 
is  sometimes  found  in  the  poorest  hovels.  The  importance  of 
the  pastoral  work,  if  prudently  carried  forward,  can  scarcely  be 
overestimated.    Both  pastor  and  people  share  in  its  benefits.    In 


348  OHRliSTlAH  THEOLOGY 

going  among  his  people  he  will  gain  their  confidence,  and  will 
become  acquainted  with  their  trials  and  difficulties,  and  can  give 
counsel  and  advice  such  as  he  could  not  give  from  the  pulpit. 
There  is  often  a  great  lack  of  sympathy  between  the  pastor  and 
his  people,  which  is  largely  due  to  the  neglect  of  pastoral  work. 
There  are  instances  not  a  few  where  the  pastor  and  most  of  his 
people  are  comparative  strangers  to  each  other.  How  can  such 
a  pastor  feed  his  flock,  when  he  knows  so  little  about  their  actual 
needs  ?  Our  Lord  shows  the  relation  of  a  good  shepherd  to  his- 
people:  (1)  "He  goeth  before  them."  (2)  He  "leadeth  them 
out."  (3)  "He  calleth  his  own  sheep  by  name."  (John  10: 
1-5.)  Ko  one  can  estimate  the  moral  strength  of  a  congregation 
where  the  sympathy  and  good  will  of  the  pastor  and  his  people 
are  mutual,  and  the  only  way  to  create  and  maintain  sympathy 
and  good  will  is  by  pastoral  work. 

It  may  be  a  question  with  some  as  to  the  extent  of  the  pastoral 
intercourse.  Should  it  be  confined  to  the  members  of  the 
church  ?  We  think  not.  So  far  as  time  and  strength  will 
permit,  those  outside  of  the  pale  of  the  church  should  be 
called  upon,  especially  those  who  attend  the  public  services 
in  the  sanctuary.  Many  souls  have  been  won  to  Christ  in  this 
manner. 

So  far  as  possible,  the  pastoral  work  should  be  reduced  to  a 
system.  It  will  not  do  to  leave  it  to  the  caprice  of  the  moment, 
Bor  to  be  set  aside  by  worldly  interruptions.  "Fixed  hours  of 
the  day,  especially  in  towns  and  cities,  should  be  devoted  to  it 
with  the  same  conscientious  determination  as  to  the  pulpit  prep- 
aration," Whoever  imagines  that  the  work  of  a  faithful  minis- 
ter is  light  and  easy  knows  but  little  about  it.  Some  may  make 
it  easy,  but  all  that  do  the  work  faithfully  and  well  will  have 
little  time  for  anything  else.  The  careless  must  be  admonished ; 
the  weak  must  be  strengthened ;  the  tempted  must  be  lifted  up ; 
the  depressed  in  spirit  must  be  encouraged ;   the  bereaved  must 


THE  MINISTRY  349 

be  comforted ;  the  sick  must  be  visited.  Thea  the  children  and 
young  people  must  be  looked  after,  and  the  spirit  of  Christian 
unity  must  be  preserved  among  his  people.  Besides  all  this,  he 
must  have  time  for  study  and  the  preparation  of  his  sermons. 
Turning  to  II.  Tim.  2 :  15,  we  read,  "Give  diligence  to  present 
thyself  approved  unto  God,  a  workman  that  needeth  not  to  be 
ashamed,  handling  aright  the  word  of  truth."  Then,  in  chapter 
4 :  2,  5,  we  read,  "Preach  the  word ;  be  instant  in  season,  out  of 
season;  reprove,  rebuke,  exhort,  with  all  longsuffering  and 
teaching."  "But  be  thou  sober  in  all  things,  suffer  hardship, 
<io  the  work  of  an  evangelist,  fulfil  thy  ministry."  A  minister 
who  carries  out  practically  these  instructions  will  have  work  for 
the  head,  heart,  hands,  and  feet. 

Concerning  the  time  and  order  to  be  observed  in  a  pastoral 
visit,  no  definite  plan  can  be  laid  down.  Circumstances  with 
families  are  so  varied  that  what  would  be  proper  in  one  family 
would  be  quite  out  of  order  in  another.  A  minister  is  supposed 
to  have  good  common  sense,  and  if  he  has  this  he  will  take  in 
the  situation  of  the  family  at  once.  In  some  cases  it  would  be 
better  not  to  make  it  a  pastoral  visit,  but  to  arrange  to  call  at 
another  time.  As  a  rule,  a  pastoral  visit  ought  to  be  short,  not 
occupying  more  than  from  ten  to  fifteen  minutes.  Read  a  short 
Scripture  lesson,  offer  a  brief  prayer,  and  speak  a  few  words 
to  each  member  of  the  family.  In  almost  every  instance  the 
moral  effect  will  be  better  than  if  the  time  were  prolonged  to 
an  hour,  l^o  one  will  deny  the  pastor's  right  to  make  social 
visits  among  his  people,  but  a  pastoral  visit,  while  it  is  not  un- 
social, is  peculiar  to  itself.  The  spiritual  concerns  of  the  family 
are,  and  should  be,  the  one  object  in  a  pastoral  visit. 

But  our  limits  will  not  permit  us  to  give  in  detail  anvthing 
approximating  a  complete  scheme  of  pastoral  work.  Its  nature, 
importance,  and  necessity  furnish  material  upon  which  volumes 
may  be  written.    Lest  some  might  think  that  we  place  too  high 


350  CHRISTIAN  THEOLOGY 

an  estimate  upon  pastoral  work,  we  will  close  this  brief  review 
with  a  few  quotations  from  eminent  men : 

Dr.  Doddridge  said ;  "I  have  many  cares  and  troubles  ;  may 
God  forgive  me,  that  I  am  so  apt  to  forget  those  of  the  pastoral 
office.  My  heart  does  not  upbraid  me  with  having  kept  back 
anything  profitable  to  my  people.  But  I  fear  I  have  not  fol- 
lowed them  sufficiently  with  domestic  and  personal  exhorta- 
tion." Dr.  Leighton,  when  he  retired  from  the  active  work  of 
the  ministry,  said,  "Were  I  again  to  be  a  parish  minister,  I 
would  follow  sinners  to  their  homes,  and  even  to  their  ale- 
houses." Osterwald  expresses  his  surprise  that  a  Christian  min- 
ister can  satisfy  his  o-uti  conscience  without  a  diligent  parochial 
ministration.  Matthew  Henry  says,  "Acquaint  yourselves  with 
the  state  of  your  people's  souls — their  temptations,  their  in- 
firmities; you  will  then  hnoio  the  better  how  to  preach  to  them."^ 
Professor  Miller,  in  his  letters,  says,  "Rely  on  it,  he  who  hopes 
to  discharge  the  duties  of  the  pulpit  only,  appropriately,  season- 
ably, to  the  greatest  advantage  of  his  flock,  without  being  much 
with  them,  entertains  a  hope  which  is  perfectly  unreasonable,, 
and  will  certainly  be  disappointed."  An  old  divine  said,  "A 
preacher  has  three  books  to  study — the  Bible,  himself,  and  the 
people." 

John  Rogers,  of  Dedham,  said,  "I  am  too  backward  to  private 
visiting  of  neighbors  at  their  houses,  which  neglect  is  very  in- 
jurious, for  from  this  cause  their  love  to  me  cannot  be  so  great 
as  it  would  be,  nor  am  I  as  well  acquainted  with  their  particular 
states,  and  therefore  cannot  speak  so  fitly  to  them  as  I  might." 
Archbishop  Seeker  said,  "A  chief  reason  why  we  have  so  little 
hold  upon  our  people  is  that  we  converse  so  little  as  watchmen 
over  their  souls."  Dr.  Witherspoon  says,  "We  may  gratify  our 
vanity  by  preaching,  but  diligence  in  private  can  scarcely  arise 
from  anything  but  a  sense  of  duty." 

Dr.  Bridges  says :     "To  acquaint  ourselves  with  the  various 


TEE  MINISTRY  361 

wants  of  our  people ;  to  win  their  affections ;  to  identify  our- 
selves with  their  spiritual  interests,  in  tender  sympathy  and 
ministerial  obligation ;  to  do  this  with  the  constancy,  serious- 
ness, and  fervid  energy  which  the  matter  requires,  is  indeed  a 
work  of  industry,  patience,  and  self-denial.  And  yet  how  else 
can  we  'make  full  proof  of  our  ministry'  but  by  ready  obedience 
to  the  injunctions,  'Watch  thou  in  all  things;  do  the  work  of 
an  evangelist.'  " 

"The  true  position  of  a  Christian  pastor  is  that  of  a  parent 
walking  among  his  children,  maintaining  indeed  the  authority 
and  reverence,  but  carefully  securing  along  with  it  the  love  and 
confidence  that  belongs  to  this  endearing  relation.  He  is  always 
to  be  found  in  his  own  house,  or  met  with  among  the  folds  of 
his  flock,  encouraging,  warning,  directing,  instructing;  as  a 
counselor,  ready  to  advise,  as  a  friend  to  aid,  sympathize,  and 
console;  with  the  affection  of  a  mother  to  lift  up  the  weak,  with 
^the  long-suffering'  of  a  father  to  'reprove,  rebuke,  and  exhort.^ 
Such  a  one,  like  Bishop  Wilson  in  the  Isle  of  Man,  Oberlin  in 
the  Ban  de  la  Roche,  or  the  Apostolical  Pastor  of  the  High 
Alps  (Felix  Xeff),  gradually  bears  down  all  opposition — really 
lives  in  the  hearts  of  his  people,  and  will  do  more  for  their  tem- 
poral and  spiritual  welfare  than  men  of  the  most  splendid  tal- 
ents and  commanding  eloquence." 


CHAPTER  XLL 

WRITTEN  CREEDS— DISCIPLINES. 

Creed,  from  the  Latin  word  credo  (I  believe),  is  "a  form  of 
words  in  which  the  articles  of  faith  are  comprehended."  They 
are  sometimes  called  symbols  or  symbolic  books — ''an  abstract 
•or  compendium  of  faith  or  doctrine,  a  summary  of  the  articles 
of  religion."  Confessions  of  faith  differ  from  creeds  in  this, 
that  they  are  usually  more  elaborate.  A  creed,  or  confession  of 
faith,  may  represent  the  church  universal,  such  as  the  Apostles' 
Creed,  or  it  may  represent  the  cardinal  doctrine  of  a  single 
denomination,  as  the  Westminster  Confession  represents  the 
faith  of  the  Presbyterian  Church. 

The  Bible  contains  all  the  doctrines  of  Christianity,  though 
they  are  not  to  be  found  in  any  one  chapter  or  book,  but  are  scat- 
tered up  and  down  through  the  Holy  Scriptures.  A  creed,  or 
.-confession  of  faith,  is  intended  to  be  a  compendious  view  of 
these  fundamental  truths,  and  to  "act  as  a  basis  of  ecclesiastical 
fellowship  among  those  so  nearly  agreed  as  to  be  able  to  labor 
together  in  harmony." 

We  have  no  certain  dala  as  to  the  time  when  the  first  creed 
was  formulated.  What  is  known  as  the  Apostles'  Creed  is  sup- 
posed to  be  the  most  ancient.  It  was  doubtless  commenced  in 
the  early  part  of  the  third  century,  but,  according  to  Dr.  Schaff, 
who  is  recognized  as  authority  on  creeds,  it  was  not  completed 
until  the  beginning  of  the  fifth  century.  The  Nicene  Creed  was 
formulated  at  the  first  general  council  at  I^ice  in  325.  It  was 
subsequently  revised,  and  adopted  finally  at  the  second  general 
council  which  convened  in  Constantinople  in  381.  This  makes 
the  completion  of  the  Nicene  Creed  from  thirty  to  fifty  years 
-earlier   than    the   completion    of   the    Apostles'    Creed.      Tha 


WRITTEN  GREEDS— DISCIPLINES  353 

Athanasian  Creed  is  supposed  to  have  been  first  formulated  in 
the  fifth  century,  but  was  not  completed  until  the  early  part  of 
the  eighth  century.  By  whom  it  was  first  written  is  not  known. 
Some  ascribe  it  to  Athanasius  himself,  who  was  bishup  of  Alex- 
andria. Others  ascribe  it  to  Hilary,  bishop  of  Aries,  and  still 
others  to  Vigilius  Tapsensis.  It  is  supposed  to  have  originated 
in  the  School  of  Augustine,  but  by  whom  finally  written  out  is 
not  known.  These  are  the  three  great  creeds  of  Christendom. 
Besides  these  we  have  some  ''ancient  forms  and  scattered  re- 
mains of  creeds,"  but  nothing  approaching  completion.  We 
have  (1)  "the  form  of  apostolic  doctrine  collected  by  Origen; 
(2)  a  fragment  of  a  creed  preserved  by  Tertullian;  (3)  a  rem- 
nant of  a  creed  in  the  works  of  Cyprian;  (4)  a  creed  composed 
by  Gregory  for  the  use  of  his  own  church;  (5)  the  creed  of 
Lucian  the  martyr;  (6)  the  creed  of  the  apostolic  constitu- 
tions." 

Those  who  oppose  and  denounce  written  creeds  and  disci- 
plines claim  that  the  Bible  alone  is  the  standard  of  faith  and 
practice.  To  this  general  proposition  all  Protestant  Christians 
readily  consent.  I  know  of  no  Protestant  denomination  which 
has  adopted  a  creed  as  a  substitute  for  the  Bible.  They  are  not 
to  be  reckoned  as  a  source  of  theology,  but  a  simple  "form  of 
words  in  which  the  articles  of  faith  are  comprehended."  The 
question  to  be  decided  is  this,  Who  has  the  right  to  interpret  the 
sacred  Scriptures  ?  The  fact  should  not  be  overlooked  that  who- 
ever undertakes  to  teach  by  interpreting  or  explaining  the 
Scriptures  is  thereby  announcing  his  creed.  If  he  is  honest  and 
fit  to  teach,  he  teaches  what  he  believes.  What  is  that  but  his 
creed  ?  If  creeds  are  wrong  within  themselves,  then  it  is  wrong 
for  any  man  to  teach  by  explaining  the  Scriptures. 

Those  who  insist  that  the  Scriptures  must  be  taken  just  as 
they  read  haVe  no  right  to  put  any  interpretation  upon  them. 
They  should  simply  stand  up  in  the  pulpit  and  read  the  Word. 


354  CHRISTIAN  THEOLOGY 

But  do  they  I  No.  They  read  a  portion  of  the  Word,  and  then 
proceed  to  explain  and  interpret  in  the  same  manner  as  those 
who  have  subscribed  to  a  written  creed. 

Every  man  has  a  right  to  read,  study,  and  interpret  the  Scrip- 
tures the  best  he  can.  No  Protestant  Christian  will  question 
this  right.  Now  the  question  comes  up  in  this  form.  Has  he  who 
reads  and  studies  the  Holy  Scriptures  a  right  to  communicate 
his  understanding  of  them  to  others  ?  Whoever  denies  this  right 
must  also  deny  the  right  of  any  and  every  man  to  preach,  write, 
or  in  any  way  communicate  his  views  on  the  Holy  Scriptures  to 
others.  Every  man  that  teaches  by  writing,  or  in  any  other 
way,  his  views  of  any  part  of  the  Bible  is  advancing  a  cre^d — 
teaching  what  he  believes. 

Creeds  and  confessions  are  not  to  be  considered  sources  of 
theology.  Dr.  Miley  says,  ''They  embody  the  results  of  much 
prefatory  work,  and  furnish  much  valuable  material,  but  they 
have  no  authoritative  quality,  and  therefore  cannot  be  reckoned 
a  source  of  theology,"  Van  Osterzes  says:  ''The  confessional 
writings  of  the  church  {fons  secundariiLs)  cannot  possibly  be 
placed  on  a  line  with  Holy  Scripture,  but  must,  on  the  contrary, 
be  tested  by,  and,  if  necessary,  altered  according  to,  this  latter. 
They  contain  no  law  for,  but  are  expressions  of,  the  belief  which 
the  Christian  church,  since  the  earliest  times,  has  constantly  con- 
fessed." Dr.  Smith,  in  his  introduction  to  Christian  theology, 
says:  "Confessions  are  the  voice  of  the  church,  to  which  Christ 
promised  his  Spirit.  But  neither  experience  nor  confessions 
can  create  new  doctrines."  This  is  the  common  view  enter- 
tained by  all  Protestant  denominations  which  have  adopted 
written  creeds  and  disciplines. 

Those  who  object  to  creeds,  or  written  confessions  of  faith, 
are  continually  contradicting  themselves.  They  say  that  the 
New  Testament  is  the  only  standard  of  faith  and  practice.  The 
great   body   of   Protestant   Christians   hold    the   same   view. 


WRITTEN  CREED8— DISCIPLINES  355 

Wherein,  then,  lies  the  difference  ?  Simply  in  this,  that  the  one 
is  written,  and  the  other  is  oral.  Those  who  favor  creeds  have 
written  out  what  they  understand  to  be  the  great  central  truths 
of  the  Bible,  while  those  who  oppose  creeds  simply  teach  what 
they  believe.  They  insist  that  the  Bible  alone  is  the  one  only 
standard  of  faith  and  practice.  This  sounds  well,  but  it  is  not 
the  Bible  alone,  but  the  Bible  as  they  interpret  it.  Every  man 
that  teaches,  writes  a  book  or  tract,  or  expresses  an  opinion  on 
any  point  of  the  Bible  is  thereby  advancing  a  creed — it  is  what 
he  believes.  The  Apostles'  Creed  begins  thus,  "Z  believe  in  God  • 
the  Father'  Almighty."  The  Nicene  Creed  begins,  "/  believe 
in  one  God  the  Father'  Almighty."  This  is  called  creed,  and  so 
it  is — "Z  believe."  If  a  man  in  the  pulpit  says,  "I  believe  in 
God  the  Father  Almighty,  and  in  Jesus  Christ  the  Saviour  of 
all  men,  and  especially  of  them  that  believe,"  that  is  so  much  of 
his  creed,  and  it  is  the  same  whether  written  or  spoken. 

The  adoption  of  a  written  creed  is  not  to  take  the  place  of  the 
Bible;  it  is  only  a  declaration  of  what  the  Scriptures  are 
believed  to  teach.  Oral  opinions  of  what  the  Scriptures  are  be- 
lieved to  teach  are  just  as  much  a  creed  as  if  they  were  printed 
in  a  book.  "The  correct  idea  of  a  creed,"  says  Dr.  Ralston,  "is 
not  that  it  is  intended  as  a  substitute  for  God's  Book,  or  some- 
thing superior,  or  even  equal  to  it,  but  merely  that  it  is  a  brief 
and  plain  abstract,  or  summary,  of  the  most  important  doctrines 
and  duties  which  the  denomination  setting  them  forth  believes 
to  be  plainly  taught  in  the  Holy  Scriptures."  The  consciences 
of  men  are  bound  by  creeds  and  confessions  only  so  far  as  they 
are  scriptural,  and  then  only  by  their  voluntarily  subscribing 
to  them.  It  is  diflScult  to  understand  how  a  Christian  organiza- 
tion can  exist  without  an  oral,  or  written,  creed.  "Every  asso- 
ciation, whether  moral,  political,  or  I'eligious,  which  stands  for 
anything,  will,  in  one  way  or  another,  make  formal  declaratioTis 
of  what  it  holds." 


356  CHRISTIAN  THEOLOGY 

The  Scriptures  have  failed  to  secure  uniformity  in  faith  and 
practice  among  professed  Christians.  This  is  not  the  fault  of 
written  creeds,  for  this  same  difference  may  be  found  among 
those  who  persistently  oppose  written  creeds.  It  is  a  fact  that 
churches  which  reject  and  denounce  all  written  creeds  are  as  far 
apart  as  those  who  have  adopted  them.  Creed  or  no  creed,  men 
do,  always  have,  and  always  will,  differ  in  their  opinions — at 
least  until  the  millennium.  Written  creeds  did  not  produce  this 
difference  of  opinion ;  the  difference  must  have  existed  before 
the  creeds  were  written,  else  they  never  would  have  been  writ- 
ten. If  all  men  understood  the  Scriptures  to  teach  the  same 
thing,  there  would  be  no  written  creeds.  But  they  do  not  see 
alike,  not  even  those  who  denounce  creeds.  Two  men,  or  a  dozen 
men,  may  understand  the  Scriptures  to  teach  certain  funda- 
mental doctrines,  and  favor  certain  general  principles  of  church 
government.  They  mutually  agree,  and  write  out  their  under- 
standing of  the  Scriptures.  Then  they  organize  themselves  into 
a  society,  or  church,  and  publish  to  the  world  their  articles  of 
faith  and  views  of  church  government.  Is  there  anything  schis- 
matical  in  this  ?  Certainly  not.  To  others  who  may  see  and 
understand  the  Scriptures  as  they  do,  tliey  extend  the  privilege 
of  uniting  with  them.  There  is  nothing  compulsory  about  it ; 
men  act  for  themselves.  They  can  join  them  or  not,  just  as 
they  choose.  This  is  the  only  way  to  secure  a  reasonable  amount 
of  peace  and  harmony  in  a  visible  church  organization.  Men 
of  pure  motives  and  sound  religious  principles  are  perfectly 
willing  that  the  whole  world  should  know  what  they  believe, 
and,  if  need  be,  give  a  reason  of  the  hope  that  is  within  them. 
"There  is  an  intangibility  about  imwritten  doctrines  and  forms 
of  discipline  which  is  better  adapted  to  the  advocates  of  error 
than  to  the  defenders  of  truth." 

The  influence  of  creeds  and  confessions  has  tended  to  unify 
rather  than  to  create  schisms  and  heresies.    The  Apostles'  Creed 


WRITTEN  CREEDS— DISCIPLINES  367 

has  done  vastly  more  to  unify  the  faith  of  the  Christian  church 
than  all  that  has  ever  been  said  and  done  by  those  opposed  to 
creeds.  The  Asian  heresy  was  in  a  measure  suppressed  by  the 
adoption  of  the  Nicene  Creed ;  and  later,  by  an  addition  to  that 
creed,  the  heresy  of  Macedonius,  concerning  the  proper  divinity 
of  the  Holy  Ghost,  was  rejected.  "At  Nice  the  creed  was  made 
to  assert  the  proper  divinity  of  Christ ;  at  Constantinople,  that 
of  the  Holy  Ghost ;  at  Ephesus,  that  the  divine  and  humap  na- 
ture of  Christ  are  united  in  one  person ;  and  at  Chalcedon,  that 
both  natures  remain  distinct,  and  that  the  humanity  is  not  lost 
nor  absorbed  in  the  divinity." 

Thus  these  great  fundamental  doctrines  incorporated  in  the 
creeds  of  the  church  in  its  early  history  remain  in  the  great  body 
of  the  Protestant  Church  to-day.  The  lapse  of  fourteen  hun- 
dred years  has  not  materially  changed  the  faith  of  the  orthodox 
church  in  the  great  cardinal  doctrines. 

If  all  the  cardinal  doctrines  of  Christianity  were  clearly 
stated  in  one  chapter  in  the  New  Testament,  there  would  be  no 
great  necessity  for  creeds  or  confessions;  but  we  do  not  find  it 
thus.  They  are  scattered  up  and  down  throughout  the 
whole  Scriptures.  If  any  form  of  church  government,  in  all 
necessary  details,  and  suitable  for  all  times  and  all  places,  was 
specifically  given  in  the  New  Testament,  there  would  be  no 
necessity  for  disciplines  containing  rules  of  order;  but  we  do 
not  find  it  thus ;   hence,  the  necessity  for  creeds  and  disciplines. 

''Discipline  is  to  a  church  what  order  and  regularity  are  to 
a  family,  or  the  maintaining  of  government  and  the  adminis- 
tration of  law  to  a  nation ;  .  .  .  it  is  designed  to  effect  the 
observance  of  those  means  by  which  the  holiness,  comfort,  and 
usefulness  of  Christians  may  be  preserved  and  improved;  to 
exhibit  the  influence  of  the  Christian  religion  in  producing  all 
that  is  excellent,  amiable,  and  beneficial ;  to  secure  the  fulfill- 
ment of  relative  obligations  of  church  union;    to  attract  into 


358  CHRISTIAN  THEOLOGY 

such  union  persons  whose  minds  and  characters  are  governed 
by  evangelical  truth  and  undissembled  piety;  and  to  remove 
from  the  visible  church  of  the  faithful  such  as  prove  themselves 
to  be  unworthy  of  a  place  among  the  followers  of  Christ."  How 
is  such  harmony,  peace,  and  purity  to  be  even  approximately 
maintained  in  a  visible  church  organization  without  some  defi- 
nite rules  and  regulations  ?  And  wherein  is  the  moral  wrong  in 
having  such  rules  and  regulations  printed  in  a  book  and  called 
a  discipline? 

x\s  an  illustration  of  the  practical  workings  and  operations 
of  those  who  denounce  all  written  creeds  and  disciplines,  we  will 
submit  some  pertinent  remarks  made  by  Dr.  Ralston,  in  his 
"Elements  of  Divinity" :  "The  two  great  principles  of  which 
they  boast  are,  first,  'no  human  creed' ;  second,  'liberty  of  con- 
science to  all.'  How  beautifully  are  these  hallowed  principles 
exhibited  in  their  dealings  with  candidates  for  baptism  and 
church  membership!  Do  they  admit  them  to  baptism  in  the 
form  which  alone  can  satisfy  the  conscience  of  the  candidate? 
Far  from  it.  The  honest  candidate,  at  the  very  threshold  of 
this  no-creed  organization,  learns  that  all  he  heard  about  Hhe 
New  Testament  alone/  and  'every  one  his  own  interpreter,'  was 
but  empty  parade.  According  to  the  history  of  this  matter, 
there  is  no  baptism  allowed  to  the  candidate,  unless  he  be  im- 
mersed. He  finds  that  liberty  of  conscience  means  not  his  con- 
science, but  that  of  the  administrator — that  is,  he  may  read  the 
l^ew  Testament  and  be  governed  by  it  alone  till  he  seeks  ad- 
mission into  a  no-creed  church ;  but  that  very  moment  he  meets 
a  demonstration  that  the  law  with  this  party  is  not  the  New 
Testament  alone,  but  the  New  Testament  as  they,  the  no-creed 
party  interpret  it." 

On  the  reception  and  rejection  of  members  some  form,  or  rule, 
must  be  prescribed.  If  there  is  no  rule,  no  standard,  no  under- 
standing, men  of  all  beliefs  would  be  joined  together.    There  is 


WRITTEN  GREEDS— DISCIPLINES  359 

no  church  calling  itself  Christian  that  will  admit  to  church  fel- 
lowship all  who  claim  to  believe  and  practice  according  to  their 
own  understanding  of  the  Scriptures.  Now,  whenever  a  church, 
or  congregation,  rejects  any  man  on  account  of  anything  he  may 
believe,  according  to  his  understanding  of  the  Scriptures,  that 
moment  they  set  up  a  creed. 

Whenever  those  churches  which  reject  creeds  and  disciplines 
will  flow  together  and  form  one  body  of  Christians,  whose  faith 
and  practice  shall  all  be  in  perfect  harmony,  it  will  then  be  time 
to  challenge  the  right  of  written  creeds  and  disciplines. 

The  peace,  harmony,  strength,  and  usefulness  of  any  body  of 
Christians  will  be  largely  enhanced  by  a  written  declaration  of 
their  faith  and  practice.  To  carry  forward  the  great  work  of 
preaching  the  gospel  to  every  creature ;  the  order  of  conducting 
the  necessary  business  of  a  church,  as  well  as  the  manner  of 
conducting  public  worship,  all  require  some  plan,  some  pre- 
arrangement,  written  or  understood,  and  in  either  case  it  is  a 
creed.  If  the  iSTew  Testament  prescribed  in  minute  detail  a 
form  of  church  government,  a  written  discipline  would  not  be 
necessary  touching  that  matter.  If  the  New  Testament  pre- 
scribed in  minute  detail  all  the  forms  of  worship,  a  discipline 
would  not  be  necessary  in  relation  to  that  matter.  But  when 
we  turn  to  the  New  Testament,  we  find  only  general  principles 
laid  down,  leaving  the  minute  details  to  the  judgment  of  Chris- 
tian men  to  be  arranged  "as  the  exigencies  of  time,  place, 
and  circumstances  should  dictate  to  be  most  expedient." 
Hence  the  necessity  for  some  written  or  oral  rule.  And,  as  a 
matter  of  conscience  to  those  within  and  without,  it  is  certainly 
better  that  articles  of  faith  and  forms  of  government  be  printed 
in  a  book,  'only  so  that  nothing  be  adopted  which  is  contrary  to 
any  one  of  the  general  principles  laid  down  in  the  New  Testa- 
ment. 


CHAPTER  XLIL 

HUSBANDS  AND  WIVES. 

Mabbiage  is  a  contract  by  which  a  man  is  joined  to  one 
"woman  for  life.  It  was  instituted  by  the  Creator  himself  and 
founded  on  the  original  constitution  of  the  sexes.  When  God 
created  man,  he  said,  "It  is  not  good  that  the  man  should  be 
alone ;   I  will  make  him  an  help  meet  for  him"  (Gen.  2  :  18). 

When  Eve  was  formed  and  brought  to  Adam,  he  said,  "This 
is  now  bone  of  my  bones,  and  flesh  of  my  flesh:  she  shall  be 
called  Woman,  because  she  was  taken  out  of  Man.  Therefore 
shall  a  man  leave  his  father  and  his  mother,  and  shall  cleave 
unto  his  wife:  and  they  shall  be  one  flesh"  (Gen.  2:  23,  24). 
In  this  passage  we  have  some  facts  set  forth  which  should  be 
carefully  considered:  (1)  A  man  shall  leave  father  and 
mother,  and  shall  cleave  to  his  wife.  This  shows  that  the  rela- 
tion between  husband  and  wife  is  more  intimate  than  can  sub- 
sist between  parent  and  child.  (2)  "They  shall  be  one  flesh;" 
"one  body,  having  no  separate  or  independent  rights."  This  is 
true  in  all  marriages  which  God  approves.  The  marriage  rela- 
tion should  always  be  entered  into  with  deliberation  and  mutual 
consent. 

2.  Marriage  is  both  a  civil  and  a  religious  institution.  The 
public  use  of  the  institution  of  marriage,  according  to  Mr. 
Paley,  is  to  promote  the  following  benefits:  "(1)  The  private 
comfort  of  individuals.  (2)  The  production  of  the  greatest 
number  of  healthy  children,  their  better  education,  and  the  mak- 
ing of  due  provisions  for  their  settlement  in  life.  (3)  The  peace 
of  human  society,  by  assigning  one  woman  to  one  mffn,  and  pro- 
tecting his  exclusive  right  by  sanction  of  morality  and  law. 
(4)  The  better  government  of  society,  by  distributing  the  com- 
munity into  separate  families,  and  appointing  over  each  the 

aoo 


HUSBANDS  AND  WIVES  361 

authority  of  master  of  a  family,  which  has  more  actual  influence 
than  all  civil  authority  put  together.  (5)  The  additional  se- 
curity which  the  state  receives  for  the  good  behavior  of  its  citi- 
zens from  the  solicitude  they  feel  for  the  welfare  of  their  chil- 
dren, and  from  their  being  confined  to  permanent  habitations. 
(6)  The  encouragement  of  industry." 

"God  setteth  the  solitary  in  families"  (Ps.  68:  6).  God  is 
the  author  of  marriage.  In  his  wisdom  he  saw  that  it  was  best 
that  the  race  should  be  divided  up  into  families — better  by  far 
than  to  live  promiscuously,  as  the  beasts  of  the  field.  Destroy 
the  marriage  relation,  as  some  are  anxious  to  do,  and  you  will 
break  up  all  the  family  ties,  and  the  race  of  man  would  very 
soon  go  down  into  a  state  little  better  than  that  of  beasts. 

3.     The  origin  of  the  institution  of  marriage  clearly  shows 
that  the  design  was  the  union  of  one  man  with  one  woman. 
Polygamy  never  grew  out  of  the  original  design  of  marriage. 
It  was,  and  is,  a  perversion  of  the  institution.     It  was  tolerated 
under  the  law,  as  Moses  tolerated  divorce.     It  grew  out  of  the 
corruption  of  human  society.     The  first  marriage  was  between 
one  man  and  one  woman.     If  God  had  intended  that  one  man 
should  have  more  than  one  woman,  he  would  have  so  arranged 
in  the  beginning  by  creating  two  or  more  women  for  Adam. 
The  words  of  Adam  show  what  the  divine  purpose  was.    "There- 
fore shall  a  man  leave  his  father  and  his  mother,  and  shall 
cleave  unto  his  wife  [not  his  wives]  :    and  they  shall  be  one 
flesh."    Christ  referred  to  this  in  the  use  of  such  terms  as  would 
preclude  the  idea  of  a  plurality  of  wives.    "For  this  cause  shall 
a  man  leave  his  father  and  mother,  and  shall  cleave  to  his  wife; 
and  the  tioain  shall  become  one  flesh"  (Matt.  19:  5).     Twain 
does  not  mean  four  nor  six,  but  two.     The  marriage  relation  is 
very  often  referred  to  in  both  the  Old  and  the  New  Testament, 
but  always  in  such  terms  as  imply  only  two  persons,  as  husband 
and  wife. 


362  CHRISTIAN  THEOLOGY 

4.  Marriage,  as  originally  designed  by  the  Creator,  is  to  be 
a  permanent  union  of  two  willing  and  loving  hearts,  to  be  dis- 
solved by  death  alone.  ''What  therefore  God  hath  joined  to- 
gether, let  not  man  put  asunder."  Concerning  divorce  as  tol- 
erated under  the  law  of  Moses,  that  was  a  departure  from  the 
original  design.  The  language  of  Christ  to  the  Pharisees  very 
plainly  shows  that  it  grew  out  of  the  corruption  of  human  so- 
ciety: "Moses  for  your  hardness  of  heart  suffered  you  to  put 
away  your  wives :  but  from  the  beginning  it  hath  not  been  so." 

In  case  either  party  is  guilty  of  fornication,  the  innocent 
party  is  thereby  freed  from  the  obligation  of  marriage,  and  may 
obtain  a  divorce.  This  Christ  sets  forth  in  Matt.  19 :  9.  This 
is  the  only  cause  for  obtaining  a  divorce.  Our  Lord  shows  that 
marriage  is  indissoluble,  except  in  this  one  case.  There  are 
many  reasons  why  the  marriage  relation  should  be  just  as  our 
Saviour  taught — "the  twain  shall  become  one  flesh." 

There  is  in  society  a  growing  looseness  on  the  matter  of  di- 
vorce. For  almost  any  cause  a  man  or  woman  may  obtain  a 
divorce.  Dr.  Paley  says,  "Inferior  causes  may  justify  the 
separation  of  husband  and  wife,  although  they  will  not  authorize 
such  a  dissolution  of  the  marriage  contract  as  would  leave  either 
at  liberty  to  marry  again,  for  it  is  in  that  liberty  the  dan- 
ger and  mischief  of  divorce  principally  consist."  Many  di- 
vorces are  obtained  for  the  sole  purpose  of  remarrying.  If  the 
civil  law  forbade  the  remarriage  of  all  divorced  persons,  ex- 
cept for  the  one  cause  of  adultery,  the  number  of  divorces  would 
be  materially  decreased. 

5.  The  nature  of  the  marriage  relation  implies  and  includes 
mutual  affection.  Where  this  is  wanting,  the  relation,  although 
legal  in  form,  is  not  what  the  Creator  intended  it  should  be. 
To  make  the  union  complete  there  must  be  "mutual  fidelity  and 
affection."  Beauty,  money,  honor,  and  position  are  not  to  be 
compared  with  mutual  ajfection.     Where  this  affection  exists 


HUSBANDS  AND  WIVES  363 

each  party  will  seek  to  promote  the  happiness  of  the  other. 
*'The  terms  of  this  partnership  are  all  founded  in  equal  love. 
Each  is  under  the  most  sacred  obligation  to  cultivate  and  pre- 
serve inviolate  toward  the  other  that  exclusive  affection  which 
is  implied  in  conjugal  fidelity  and  chastity." 

6.  Marriage  promotes  chastity.  Paul  says,  "Marriage  is 
honourable,  and  the  bed  undefiled."  By  means  of  this  conjugal 
relation,  fornication  and  seduction  are  largely  prevented.  This 
state,  therefore,  should  be  highly  esteemed  as  one  of  God's  own 
institutions,  and  "calculated  to  produce  the  best  interests  of 
mankind."  The  promiscuous  intercourse  of  the  sexes  is  not  only 
brutal  in  its  nature,  but  contrary  to  the  happiness  and  peace  of 
mankind.  Such  is  the  honor,  dignity,  and  purity  of  this  rela- 
tion as  ordained  of  God,  that  it  is  figuratively  used  to  represent 
the  relation  between  Christ  and  the  church.  (Eph.  5:  22-29.) 
The  union  between  one  man  and  one  woman  is  "honourable  in 
all,"  provided  each  party  is  true  and  faithful  in  this  relation. 

Y.  The  marriage  relation,  as  instituted  by  the  Creator,  con- 
stitutes the  husband  the  head  of  the  family.  This  is  very  clearly 
set  forth  in  the  Scriptures.  (Eph.  5  :  22-33  ;  I.  Pet.  3:1,  7 ; 
Col.  3:  18,  19.)  The  husband,  as  the  head  of  the  family,  is  to 
guard,  protect,  love,  and  comfort  his  wife.  The  wife  is  to  rev- 
erence, honor,  and  obey  her  husband.  In  all  cases  where  mutual 
fidelity  and  affection  exist  between  husband  and  wife,  the  ob- 
servance of  all  the  divine  precepts  laid  down  in  God's  Word  will 
be  a  real  pleasure,  and  tend  only  to  increase  the  mutual  affection. 

When  God  instituted  the  marriage  relation  he  might  have 
made  the  wife  the  head  of  the  family,  but  he  chose  to  do  other- 
wise. In  all  organized  societies,  whether  in  church  or  state, 
each  must  have  a  head — some  responsible  party ;  so  it  must  he 
in  the  family — there  must  be  a  head,  otherwise  there  will  be 
constant  confusion.  Because  the  husband  is  made  the  head  of 
the  family,  and  the  wife  is  required  to  honor  and  obey,  we  are 


364  CHRISTIAN  THEOLOGY 

not  thence  to  conclude  that  servile  subjection,  or  conjugal  op- 
pression is  taught,  for  in  return  the  husband  is  to  love,  guard, 
protect,  and  comfort  his  wife.  If  he  does  this  it  will  be  very 
far  removed  from  anything  like  oppression.  ''Where  the  union 
is  founded  upon  that  mutual  love  which  should  hallow  the  con- 
jugal bond,  there  is  no  disquieting  restraint,  nothing  displeasing 
or  servile  in  connection  with  these  duties,  but  all  becomes  a 
sw^eet  and  loving  pleasure — a  perennial  source  of  enjoyment  and 
bliss."  Such  a  "marriage  is  honourable  in  all" — honorable  be- 
tween the  parties,  honorable  in  society,  and  in  the  sight  of  God. 

It  may  not  be  amiss  to  emphasize  one  thought :  In  the  pres- 
ent state  of  society  there  is  a  growing  restlessness  under  the  idea 
of  the  word  "obey,"  but  this  grows  out  of  a  mistaken  idea  of  the 
marriage  relation.  Marriage,  such  as  God  approves,  is  between 
parties  of  mutual  love  and  affection.  Each  family  must  have  a 
head.  God  saw  proper  to  make  the  man  the  head.  Now  where 
mutual  love  and  affection  exist  between  husband  and  mfe  no 
possible  harm  can  grow  out  of  this  relation.  He  is  to  love, 
guard,  protect,  and  comfort  his  wife,  and  if  he  does  this  there 
will  be  nothing  oppressive  or  unreasonable  in  his  demands. 
Upon  the  husband,  as  the  head  of  the  family,  rests  the  responsi- 
bility of  providing  for  their  comfort.  "But  if  any  providetli 
not  for  his  own,  and  specially  his  own  household,  he  hath  denied 
the  faith,  and  is  worse  than  an  unbeliever"  (I.  Tim.  5:8). 
This,  doubtless,  is  one  reason  why  the  husband  is  made  the  head 
of  the  family.     Tie  is  better  able  to  do  this  than  the  wife. 

It  is  strange,  but  nevertheless  true,  that  mankind  is  ever  in- 
clined to  adopt  some  plan  or  method  different  from  God's  order. 
If  God's  order  in  the  marriage  relation  alone  were  adopted,  and 
practically  carried  out,  much  of  the  corruption  and  unrest  in 
society  would  cease.  God's  order  is  always  and  eternally  right, 
and  man  is  only  right  when  he  is  walking  in  the  ways  of  his 
commandments.    "Behold,  to  ohey  is  better  than  sacrifice." 


CHAPTER  XLIIL 

PARENTS  AND  CHILDREN. 

The  relation  of  parents  and  children  includes  many  duties 
and  involves  very  heavy  responsibilities.  Marriage  was  insti- 
tuted by  the  Creator  hiinself,  and  so  we  may  say  that  families 
are  ordained  of  God ;  that  is,  it  is  God's  plan  for  the  happiness 
and  comfort  of  mankind.  "God  setteth  the  solitary  in  families." 
A  family  where  love  controls  is  a  type  of  heaven. 

I.  Duty  of  parents  to  children.  We  can  name  only  a  few 
of  the  leading  duties  of  parents : 

1.  Protection.  Children  are  born  into  the  world  altogether 
helpless.  The  duty  of  parents  to  protect  and  help  their  children 
is  so  perfectly  natural  and  reasonable  that  it  requires  no  special 
argument  to  prove  it.  In  this  protection  is  included  tender 
care  in  providing  whatever  is  necessary  for  their  benefit  and 
comfort.  The  treatment  of  a  child  should  be  tender  and  gentle. 
This  care  has  to  be  continued  for  a  number  of  years.  So  far  as 
it  is  possible,  parents  should  provide  suitable  food  and  cloth- 
ing for  their  children.  "But  if  any  provideth  not  for  his  own, 
and  specially  his  own  household,  he  hath  denied  the  faith, 
and  is  worse  than  an  unbeliever"  (T.  Tim,  5:  8).  This  is  not 
to  be  construed  so  as  to  imply  impossibilities.  Parents  some- 
times, from  sickness  and  misfortunes,  are  not  able  to  provide  all 
the  necessary  comforts  for  their  children.  The  meaning  is,  that 
they  must  use  all  lawful  means  in  their  power  to  provide  for 
their  family. 

2.  Parental  love  is  a  duty  prescribed  in  the  Word  of  God. 
But  for  the  demoralizing  effect  of  sin,  a  divine  precept  on 
parental  love  would  not  have  been  necessary,  because  nature  it- 
self^  if  not  perverted,  would  make  it  sufficiently  plain.    "Can  a 

365 


366  CHRISTIAN  THEOLOGY 

woman  forget  her  sucking  child,  that  she  should  not  have  com- 
passion on  the  son  of  her  womb  ?"  Unnatural  and  unreasonable 
as  it  is,  some  do  forget  and  turn  away  from  their  own  offspring. 
Others  are  cruel  to  their  children.  Parental  love  is  beautifully 
set  forth  in  the  following  texts :  ''And  I  will  spare  them,  as  a 
man  spareth  his  own  son  that  serveth  him"  (Mai.  3  :  17).  ''Like 
as  a  father  pitieth  his  children,  so  the  Lord  pitieth  them  that 
fear  him"  (Ps.  103  :  13).  ''And  of  which  of  you  that  is  a  father 
shall  his  son  ask  a  loaf,  and  he  give  him  a  stone?"  (Luke 
11:1L) 

3.  It  is  the  duty  of  parents,  as  far  as  possible,  to  educate 
their  children.  This  may  be  considered  as  threefold  in  its  na- 
ture ;  namely,  physical,  mental,  and  moral.  Children  should 
be  instructed  concerning  the  laws  of  health,  so  as  to  secure,  as 
far  as  possible,  the  highest  physical  development.  All  the  means 
possible  should  be  used  to  assist  in  developing  the  mental  pow- 
ers. This,  on  the  part  of  many  parents  who  have  ample  means, 
is  shamefully  neglected.  Then,  above  everything,  the  heart,  or 
moral  nature,  should  be  carefully  looked  after.  "Train  up  a 
child  in  the  way  he  should  go,  and  even  when  he  is  old  he  will 
not  depart  from  it"  (Prov.  22:  6).  By  this  we  are  taught  that 
parents,  by  precept  and  example,  should  instruct  their  children 
concerning  the  duties,  dangers,  and  blessings  of  life.  Paul's 
instruction  to  parents  is  to  bring  up  their  children  in  the  nur- 
ture and  admonition  of  the  Lord.  Proper  efforts  on  the 
part  of  parents  to  bring  up  their  children  in  the  fear  of 
the  Lord  seldom  fail  in  bringing  about  good  results.  It  may 
not  always  be  seen  during  the  life  of  the  parents,  but  bread  thus 
cast  upon  the  waters  will  most  likely  be  gathered  some  time. 
Parents  should  not  be  discouraged,  although  they  may  not  see 
the  fruit  of  their  labor  in  time.  God  will  watch  the  good  seed 
sown  in  the  heart  of  the  child. 

The  venerable  Dr.  Spring  said,  "The  first  affecting  thought 


PARENTS  AND  GEILDBEN  367 

to  me  on  the  death  of  my  parents  was,  that  1  had  Tost  their 
prayers."  The  son  of  an  aged  minister  had  lived  a  life  of  dissi- 
pation for  many  years,  notwithstanding  the  earnest  prayers  of 
his  parent,  but  the  faith  of  the  good  father  remained  firm,  and 
so  he  passed  away.  Five  years  after,  that  son  was  saved.  So  it 
has  often  occurred.  Fervent,  earnest  prayers  are  answered  long 
after  the  ones  who  offered  them  have  gone  to  their  reward. 

Parents  do  well  in  seeking  to  provide  a  comfortable  and 
happy  settlement  in  life  for  their  children.  But  this  should  not 
be  done  at  the  sacrifice  of  their  education.  Let  the  cultivation 
of  the  intellectual  and  moral  powers  always  be  first  in  impor- 
tance. 

4.  Parental  government.  It  is  not  possible  to  prescribe  any 
set  rules  in  detail,  for  children  differ  so  widely  in  their  tempera- 
ments that  what  would  result  well  in  one  case  would  be  ruinous 
in  another.  This  difference  in  temperament  is  often  found  in 
the  same  family.  We  can,  therefore,  do  no  more  than  suggest 
some  general  rules. 

Dr.  Ware  says,  "Good  common  sense,  doubtless,  is  often  better 
than  all  set  rules,  but  the  thing  is  to  have  it."  Parents  must 
not  overlook  the  fact  that  child  nature  differs  from  that  of 
adults.  It  is  not  only  unwise,  but  sinful  to  attempt  to  crush 
that  nature.  It  should  be  carefully  watched  over  and  trained ; 
and  here  is  where  parents  will  find  room  for  the  exercise  of 
"good  common  sense."  General  rules  are  not  to  be  ignored, 
neither  should  they,  under  all  circumstances,  be  arbitrarily  en- 
forced. There  should  be  a  wise,  just,  and  reasonable  system  of 
family  laws,  such  as  love  would  suggest  as  the  very  best  means 
to  accomplish  the  desired  end.  Family  government  from  first 
to  last  should  be  mild,  l-ind,  and  firm. 

In  no  age  of  the  world  have  the  difficulties  in  the  way  of  train- 
ing children  properly  been  greater  than  now.  While  the  oppor- 
tunities for  mental,  phypical,  and  moral  culture  and  develop- 


368  CHMIiSTIAN.  THEOLOGY 

ment  were  never  better  than  now,  the  evil  influences  at  work  in 
society  were  never  so  formidable  as  now.  The  people  en  masse 
seem  to  be  drunken  with  the  love  of  pleasure  and  amusements. 
Everything  is  moving  rapidly,  so  that  but  little  time  is  devoted 
to  serious  thought.  Children  catch  the  spirit  of  the  times,  and 
seek,  by  every  possible  device,  to  break  away  from  parental  re- 
straints. All  the  affairs  of  both  church  and  state  will  soon  be 
in  the  hands  of  those  who  are  now  children.  In  full  view  of  the 
oncoming  responsibility  which  so  soon  will  fall  upon  the  chil- 
dren of  to-day,  every  possible  effort  should  be  made  to  prepare 
them  for  it.  While,  as  already  intimated,  family  government 
should  not  be  harsh  nor  tyrannical,  yet  a  mixture  of  the  old 
Puritan  ideas  injected  into  the  family  government  of  to-day 
would  be  an  improvement. 

II.  Duty  of  children  to  parents.  We  can  do  but  little 
more  than  name  a  few  of  the  principal  duties  of  children  to  their 
parents.  The  subject  is  so  vast  that  volumes  might  be  written 
upon  it.  So  much  is  involved  in  it  that  God  made  it  the  fifth 
commandment,  which  he  wrote  with  his  own  finger  upon  a  table 
of  stone,  "Honour  tliy  father  and  thy  mother." 

As  it  is  made  the  duty  of  husbands  to  love  their  wives,  and  of 
wives  to  love  their  husbands,  and  of  parents  to  love  their  chil- 
dren, so  it  is  made  the  duty  of  children  to  love  their  parents. 
There  is  nothing  in  all  the  range  of  human  thought  more  reason- 
able than  that  children  should  love  their  parents.  It  is  suggested 
from  the  very  nature  of  the  parental  offices.  Consider  their  care 
over  us,  and  for  us,  when  we  were  not  able  to  care  for  ourselves. 
For  many  years  they  toiled  for  us  by  night  and  day.  They  stood 
around  us  as  guards  and  night-watches.  ''They  grieved  at  our 
griefs,  and  rejoiced  at  our  joys."  Are  they  not  therefore  en- 
titled to  our  love  ?  Should  they  not  be  most  tenderly  loved  as 
parents  ? 

(^hildren  should  not  only  love  their  parents,  but  they  should 


FARENTS  AND  CHILDREN  'M'J 

reverence  them.  Concerning  the  reverence  due  to  parents,  Mr, 
Watson  says,  "It  consists  in  that  honorable  esteem  of  parents 
which  children  ought  to  cherish  in  their  hearts,  and  from  which 
springs,  on  the  one  hand,  the  desire  to  please,  and  on  the  other, 
the  fear  to  offend." 

The  duty  of  children  to  reverence  their  parents  is  evidently 
set  forth  in  the  Scriptures:  "Honour  thy  father  and  thy 
mother:  that  thy  days  may  be  long  upon  the  land  which  the 
Lord  thy  God  giveth  thee"  (Ex.  20:  12).  "Cursed  be  he  that 
setteth  light  by  his  father  or  his  mother.  And  all  the  people 
shall  say,  Amen"  (Deut.  27  :  16).  "A  fool  despiseth  his  fathers 
correction:  but  he  that  regardeth  reproof  getteth  prudence" 
(Prov.  15:  5). 

Children  are  required  to  obey  their  parents.  It  is  universally 
admitted  that  there  should  be  a  wise  and  just  system  of  family 
laws,  and  this,  of  course,  implies  that  some  one  must  enforce  the 
laws.  "Families  are  provinces  in  God's  kingdom,  and  family 
government  is  a  branch  of  the  divine  government."  Parents 
are  held  responsible  in  a  large  degree  for  the  government  in 
their  respective  provinces.  All  just  and  reasonable  require- 
ments should  be  obeyed.  The  peace,  comfort,  and  welfare  of 
the  family  depend  largely  upon  the  obedience  that  children 
render  to  their  parents.  With  this  truth  the  Word  of  God  will 
accord:  "Children,  obey  your  parents  in  the  Lord:  for  this  is 
right"  (Eph.  6:1).  "Children,  obey  your  parents  in  all  things, 
for  this  is  well-pleasing  in  the  Lord"  (Col.  3:  20).  In  all  re- 
quirements not  contrary  to  the  Word  of  God,  children  should 
obey  their  parents.  God,  who  set  the  "solitary  in  families,"  re- 
quires this  obedience,  and,  when  lovingly  and  cheerfully  ren- 
dered, it  is  ivell-pleaRinq  in  his  sight.  Let  parents  and  children 
carefully  consider  their  relations  to  each  other  and  their  duties 
to  each  other.  TTo  sight  more  pleasant  greets  the  eye  than  a 
family  where  love  and  obedience  reign  supreme. 

24 


CHAPTER  XLIV. 

CIVIL  GOVERNMENT. 

Civil  government  is  ordained  of  God,  and,  in  some  form,  is 
as  old  as  the  human  family.  From  the  origin  of  civil  govern- 
ment until  now,  it  has  undergone  many  changes.  In  the  early 
history  of  mankind,  it  existed  in  patriarchal  form,  but  in  the 
progress  of  nations  it  has  become  refined  and  vastly  improved. 
Often  as  the  form  of  civil  government  may  have  been  changed, 
it  has  never  been  lost.  We  shall  not  undertake  to  prove  that 
this  or  that  particular  form  of  civil  government  is  ordained  of 
God,  but  that  civil  government  in  itself  is  of  God.  Civil  govern- 
ment is  based  upon  the  necessities  of  human  society.  "Mankind 
always  have,  always  will,  and  always  must  live  in  society." 
This  fact  alone  proves  the  imperative  necessity  for  some  form 
of  civil  government.  So  far  as  we  are  able  to  understand  the 
will  of  the  Creator,  it  seems  to  be  in  accordance  with  his  will 
that  civil  government  should  exist.  With  this  view  the  lan- 
guage of  the  apostle  fully  accords:  "And  the  powers  that  be  are 
ordained  of  God.  Therefore  he  that  resisteth  the  power,  with- 
standeth  the  ordinance  of  God"  (Rom.  13:  1,  2).  Upon  this 
text.  Dr.  Clarke  says,  "As  God  is  the  origin  of  all  power,  and 
the  Supreme  Governor  of  the  universe,  he  delegates  authority 
to  whomsoever  he  will,  and  though  in  many  cases  the  governor 
himself  may  not  be  of  God,  yet  civil  government  is  of  him,  for 
without  this  there  could  be  no  society,  no  security,  no  private 
property;  all  would  be  confusion  and  anarchy,  and  the  habit- 
able world  would  soon  be  depopulated." 

Civil  governments  are  usually  embraced  in  four  classes; 
namely,  (1)  monarchial,  which  is  the  government  by  one  man; 
(2)  aristocratic,  which  is  the  government  by  the  chief  and  prin- 

370 


GIVIL  GOVEUNMENT  371 

cipal  persons  in  a  nation;  (3)  democratic,  which  is  a  govern- 
ment of  the  people,  by  the  people,  and  for  the  people;  (4) 
mixed,  partaking  of  two  or  more  forms  of  civil  government  as 
they  exist. 

I.  The  end  for  which  civil  government  was  ordained  was 
principally  for  the  benefit  of  the  governed.  Any  principle  in 
any  form  of  civil  government  that  does  not  tend  to  benefit  tho 
governed  is  not  of  God.  The  government  itself  is  of  God,  but 
any  wrong  principle  incorporated  into  the  law  is  not  of  God. 
The  government  of  God  is  for  the  good  of  the  whole  moral  uni- 
verse,— angels  and  men, — so  civil  government,  which  is  or- 
dained of  God,  is,  and  of  necessity  must  be,  for  the  good  of  all 
the  governed.     This  is  the  end  for  which  it  was  ordained. 

A  government  is  simply  an  agent,  deriving  its  authority  from 
society,  and  the  ofiicers  are  but  the  organs  of  such  society. 
There  are  rights  which  all  men  are  supposed  to  possess,  which 
the  government  to  which  they  submit  is  bound  to  protect.  These 
rights  are:  '^Personal  security,  'personal  liberty,  and  private 
property."  These  are  inherent  rights,  which  belong  to  every 
citizen,  or  member  of  the  compact.  "Government  is  bound  to 
defend  and  protect  its  citizens  from  violence,  and  to  secure  to 
them  the  peaceable  enjoyment  of  all  their  rights."  To  accom- 
plish this  grand  end,  the  legislative  department  in  the  govern- 
ment must  provide  rules,  or  laws,  such  as  will  conform  to  the 
general  principles  laid  doA\m  in  the  Word  of  God.  In  case  of 
litigation  betwecH  the  subjects,  the  government  must  arrange  a 
plan  for  rendering  righteous  judgment ;  also,  provide  and  inflict 
penalties,  such  as  are  necessary  to  prevent  crime  and  promote 
good  order  in  society.  Equal  justice  to  all  is  a  fundamental 
principle  in  all  correct  civil  governments. 

The  Word  of  God  will  throw  some  light  on  the  nature  and 
design  of  civil  government.  "For  rulers  are  not  a  terror  to  the 
good  work,  but  to  the  evil.    And  wouldest  thou  have  no  fear  of 


372  CH.BL8TLAN  THEOLOGY 

the  power  ?  do  that  which  is  good,  and  thou  shalt  have  praise 
from  the  same:  for  he  is  a  minister  of  God  to  thee  for  good. 
But  if  thou  do  that  which  is  evil,  be  afraid ;  for  he  beareth  not 
the  sword  in  vain :  for  he  is  a  minister  of  God,  an  avenger  for 
wrath  to  him  that*  doeth  evil"  (Rom.  13:  3,  4).  This  passage, 
has  direct  reference  to  civil  government  and  civil  officers.  The 
character  of  the  ruler  is  set  forth  in  the  strongest  possible  terms. 
He  is  denominated  "a  minister  of  God,"  thus  showing  that 
civil  government  is  of  divine  appointment.  As  civil  govern- 
ment is  of  God,  the  ruler,  in  the  providence  of  God,  comes  to  the 
supreme  authority  and  acts  as  the  minister  of  God.  He  is  to 
protect  the  innocent  and  punish  the  guilty.  He  must  see  that 
equal  justice  is  meted  out  to  all — rich  and  poor,  high  and  low. 
He  is  the  minister  of  God  to  the  innocent  for  their  good,  and 
the*  minister  of  God  to  execute  wrath  upon  evil-doers.  This  text 
alone  proves  beyond  all  controversy  the  rightful  existence  of 
civil  government. 

II.  21ie  duties  of  the  people.  It  is  the  imperative  duty  of 
every  citizen  ta  obey  the  laws  of  his  government.  The  ruler 
may  be  a  bad  man,  but  "if  he  makes  no  attempt  to  change  the 
constitution,  nor  break  the  compact  between  him  and  the  peo- 
ple, there  is  no  legal  ground  of  opposition  to  his  civil  authority." 
Submission  to  legal  authority  is  essential  to  the  veiy  existence 
of  civil  government. 

Every  citizen  should  cultivate  the  spirit  of  true  patriotism. 
By  this  is  not  meant  that  ho  must  love  every  law  that  may  be 
afloptcd,  nov  yet  every  act  of  those  in  authority.  Wicked  men 
may  be  at  the  head  of  a  government,  and  adopt  bad  laws,  but  no 
man  is  justifiable  in  seeking  to  destroy  a  government  because 
there  are  wicked  meii  at  the  head  of  it,  nor  yet  because  they  may 
adopt  some  bad  laws.  As  a  true  patriot,  he  should  use  his  per- 
sonal influence,  and  all  legal  means,  to  have  the  wrongs  corrected 
and  good  men  elected  or  appointed  to  rule. 


CIVIL  GOVERNMENT  373 

It  is  the  duty  of  every  citizen  to  assist  in  sustaining  and  sup- 
porting his  government.  This  he  may  do  by  his  influence  and 
means.  Every  citizen  should  offer  prayer  for  those  in  authority. 
This  "was  Paul's  instruction  to  Timothy,  "I  exhort  therefore, 
first  of  all,  that  supplications,  prayers,  intercessions,  thanksgiv- 
ings be  made  for  all  men ;  for  kings  and  all  that  are  in  higli 
place;  that  we  may  lead  a  tranquil  and  quiet  life  in  all  godli- 
ness and  gravity"  (I.  Tim.  2:  1,  2).  "It  is  a  positive  maxim 
of  Christianity  to  pray  for  all  secular  governors ;  so  it  has  ever 
been  the  practice  of  Christians."  Saint  Cyprian,  in  his  defense 
before  the  Roman  authority,  said,  "We  [Christians]  pray  to 
God,  not  only  for  ourselves,  but  for  all  mankind,  and  particu- 
larly for  the  emperors."  Tertullian,  in  his  "Apology  for  Chris- 
tianity," says,  "We  pray  for  all  emperors,  that  God  may  grant 
them  long  life,  a  secure  government,  a  prosperous  family,  vigor- 
ous troops,  a  faithful  senate,  and  obedient  people ;  that  the 
whole  world  may  be  in  peace ;  and  that  God  may  grant  both  to 
Ciesar  and  to  every  man  the  accomplishment  of  their  just  de- 
sires." Origen  said,  "We  pray  for  kings  and  rulers,  that,  with 
their  royal  authority,  they  may  be  found  possessing  a  wise  and 
prudent  mind."  Christians  have  always  held  that  civil  govern- 
ment is  ordained  of  God,  and  that  it  was  their  duty  to  pray  for 
those  in  authority. 

It  is  the  duty  of  citizens  to  pay  tribute,  or  tax,  in  proportion 
to  their  means.  Cheating  the  government  is  as  great  a  sin  as 
cheating  a  neighbor.  "For  for  this  cause  ye  pay  tribute  also; 
for  they  are  ministers  of  God's  service,  attending  continually 
upon  this  very  thing.  Render  to  all  their  dues :  tribute  to  whom 
tribute  is  due;  custom  to  whom  custom;  fear  to  whom  fear; 
honour  to  whom  honour"  (Rom.  13:0,  7).  Our  Lord  said, 
"Render  therefore  unto  CiPsnr  the  things  that  are  Ofpsar's;  and 
unto  God  the  things  that  are  God's"  (Matt.  22  :  21).  The  prin- 
ciple laid  down  in  these  passages  is,  that  civil  government  is  or- 


374  CHRISTIAN  THEOLOGY 

dained  of  God  and  should  be  supported.  Those  in  authority 
must  be  at  very  great  expense  in  providing  for  the  comfort  and 
safety  of  the  people,  and  it  is  just  and  right  "that  those  in  whose 
behalf  these  expenses  are  incurred  should  defray  that  expense ; 
and  hence  nothing  can  be  more  reasonable  than  an  impartial 
and  moderate  taxation,  by  which  the  expenses  of  the  state  may 
be  defrayed." 

Because  our  Lord  bade  them,  "Render  unto  Caesar  the  things 
that  are  Caesar's,"  w^e  are  not  thence  to  infer  that  he  sanctioned 
everything  in  the  Roman  government,  but  simply  recognized  the 
right  of  civil  government,  and  the  duty  of  every  citizen  to  obey. 
Dr.  Clarke,  upon  these  words  of  our  Lord,  says :  "While  the 
earth  is  agitated  and  distracted  with  the  question  of  political 
rights  and  wrongs,  the  question  may  be  asked,  'What  does  a  man 
owe  to  the  civil  government  under  which  he  lives?'  Our  Lord 
has  answered,  'That  which  is  Caesar's/  But  what  is  it  that  is 
Caesar's?  (1)  Honor,  (2)  obedience,  and  (3)  tribute.  (1)  The 
civil  government  under  w'hicli  a  man  lives,  and  by  which  he  is 
protected,  demands  his  honor  and  reverence.  (2)  The  laws, 
which  are  made  for  the  suppression  of  evil-doers,  and  the  main- 
tenance of  good  order,  which  are  calculated  to  promote  the  bene- 
fit of  the  whole,  and  the  comfort  of  the  individuals,  should  be 
religiously  obeyed.  (3)  The  govermnent  that  charges  itself 
with  the  support  and  defense  of  the  whole,  should  have  its 
unavoidable  expenses,  however  great,  repaid  by  the  people,  in 
whose  behalf  they  are  incurred;  therefore,  we  should  pay 
tribute." 

The  end  for  which  civil  government  was  instituted  is  the  bene- 
fit of  mankind.  It  is  ordained  of  God — it  is  his  plan,  and  hence 
must  be  right.  No  particular  form  of  civil  government  is  pre- 
scribed in  detail  in  the  Scriptures.  General  principles  are 
given,  and  the  fact  made  known  that  the  "powers  that  be  are 
ordained  of  God." 


CIVIL  GOVERNMENT  375 

Men  in  authority  and  under  authority  may  think  and  speak 
lightly  of  Christianity  in  connection  with  civil  affairs,  yet  if  the 
principles  taught  by  our  Lord  were  incorporated  in  the  civil 
code  of  all  nations,  there  would  be  a  reign  of  peace  and  harmony 
such  as  the  world  has  never  witnessed.  Swords  would  be  beaten 
into  plowshares,  spears  into  pruning-hooks,  and  nations  would 
learn  war  no  more.  Evils  that  disturb  the  quiet  and  peace  of 
society  would  be  suppressed.  Legislators  would  formulate  and 
adopt  laws  with  the  one  purpose  of  promoting  the  highest  pos- 
sible good  of  all,  and  the  executive  officers  would  see  that  they 
were  faithfully  applied.  One  principle  would  govern  both  the 
rulers  and  the  ruled — "All  things  therefore  whatsoever  ye 
would  that  men  should  do  unto  you,  even  so  do  ye  also  unto 
them." 


INDEX. 


Adam,   fall   of,   literal,   76. 
Adoption,    176. 

a    change    of    relationship,    177. 

a  distinct   work,   176. 

blessings   and   privileges   of,    177. 

difference    between    civil    and    sa- 
cred,   178. 

dignity   and  honor  of,   178. 

Hol.v    Spirit   the    active   agent    in, 
176. 

sonship    and   heirship   substantial- 
ly  the   same,    176. 

time  of,    176. 
Aliens    by    nature,    177. 
Angels,    existence    of,    101. 

different   orders   of,    103. 

employment    of,    104. 

nature    of,    101. 

number    of.    103. 

superior    to    man,    103. 

time  of   creation   unknown,    102. 
Atheism,  leaves  man  without  a  guide, 

19. 
Atonement,  meaning  of,  131. 

Christ    as,    140. 

essence  of,   132. 

hope  of  the  world,   147. 

in  harmony  with  reason,  146. 

Jewish,    sacrificial,    136. 

necessary.   134. 

redemption    not   atonement,    132. 

results  of,   132. 

satisfaction    rendered,    lol. 

Socinian  view  of,   133. 

universal,    144. 

vicarious,    135. 
Attributes  of  God,   21. 

classification  of,  21. 

definition    of,    21. 

eternity,  23. 

goodness,     mercy,     love,     benevo- 
lence,   long-suffering,    31. 

holiness,  28. 

immutability,   27. 

inhere  In  each  other,  30,  31. 

justice,   29. 

omnipotence,    2G^ 

omnipresence,    25. 

omniscience,    24. 

spirituality,    23. 

truth,  29. 

unity,   22. 
Baptism.  248. 

argument  for  infant.  25  <. 

definition   of    248. 

design   of   Christian.    254. 

duty  of  Christians  as   to.   250. 

Father,    Son,   and   Holy  (Jhost  In, 
54. 

history  of  infant,  260. 

meaning  of  Oreek   word       :1 

mode   nc*  essential,   250.   253. 

mode  of  Christian,  250. 

proselytv,  258. 


solemn  ordinance,   256. 

subjects  of  Christian,  256. 

what   constitutes   Christian,   253. 
Benevolence,   Christian,   234. 

covetousness  the  opposite  of,  234. 

definition   of,   234. 

founded  on  the  nature  of  things, 
240. 

importance   of,    238. 

means  of  doing  good,  239. 

offerings   required,  235. 

reasonableness  of,  236. 

systematic,  237. 
Childken,  education  of,  366. 

duty   of,   368. 

making  provision   for,   .367. 

religious  training  of,  366. 

what   required  of,   368. 
Christ,  divinity  of.  33.  44.  65. 

all-sufl5cient    Saviour,    47. 

attributes  ascribed  to,  35. 

claimed  equality  with  the  Father, 
42. 

divine   titles  of,   34. 

divinity    a    matter    of    revelation, 
33. 

eternity   of,   36. 

forgives   sin,    39. 

humanity  of,  45. 

immutability  of,   35. 

manner   of   life,    46. 

object   of  worship,   41. 

omnipotent,   36. 

omnipresent,    37. 

omniscient,  38. 

religion  of,   in  affections,  205. 

seed  of  Abraham,  46. 

sonship  of.   eternal.   65. 

summary  view  of,  33. 

to  judge  the  world,  41. 

types  and  shadows  end  in,  264. 

work   in  creation.  38. 
Christianity,   evidences  of,   112. 

adaptation   to   the   wants  of   man, 
126. 

Bolingbroke's    estimate   of,    128. 

fruits  of,   127. 

miracles,  evidence  of.   120. 

New   Testament,    authenticity   and 
inspiration    of.    117. 

Old    Testament    Inspiration.    116. 

proofs  of  divine  origin,  127. 

prophecies   fulfilled,   proof  of,  12"J. 

success   of,   12<!. 

superhuman  origin  of.  126. 
Church,    definition    of.    242. 

conditions  of  membership.  246. 

general    Invisible   one   everywhere, 
244.   245. 

membership    In.    honorable.    246. 

same     under     both     dIepenBatlonB, 
328. 

Scripture  use  of  term,  242. 

visible,  242. 


377 


JS 


INDEX 


visible      organization      necessary, 
247. 
Cliurch  government,  327. 

acts  of  the  apostles   imply,  331. 

eminent   writers  concerning,  334. 

form    implied,    328. 

New      Testament      gives      general 
principles,    327. 

New    Testament   implies,   330. 

language  of  prophets  as  to,  329. 

ministry    and    laity    govern,    335. 

necessary,    328. 

organization   necessary,   327. 
Civil    government,    ordained    of    God, 
370. 

an  agent,  371. 

Christ   and,    374. 

classes  of,  370. 

duties  of  the  people  toward,  372. 

necessity  for,  370. 

scriptural    authority    for,    371. 

why  ordained,  371. 
CoQsubstantiation,  266. 
Creeds,   written,    352. 

Apostles',    352. 

Athanaslan,   49,  64,   353. 

benefits   of   written — unify    rather 
than   create   schisms,   356. 

correct  idea  of,   355. 

definition   of,    352. 

do  not  decide  opinions,   356. 

fragments  of  other,  353. 

Nicene.  64,  352. 

not  a  source  of  theology,  354. 

not    a    substitute    for    the    Bible, 
353. 

systematic  statements  of  cardinal 
virtues,   50. 

why   necessary,    352. 

written,    necessary,    359. 
Dkpkavity,   of   man,    76,   78. 
Devils,    personality    and    existence    of, 
106,   109. 

common   belief  in,  in  the  time  of 
Christ,  107. 

hate   mankind,    110. 

influence  of,   110. 

Scripture  proofs  of,  108. 
Divorce,    362. 
Evolution,   21. 
Faith,  doctrine  defined,   1.56. 

belief  not  saving  faith,  157. 

gospel    faith    includes    belief    and 
trust,    159. 

necessity  of,   156. 

progressive,    160. 

saving,  gift  of  God  and  act  of  the 
creature,   157. 
Free  moral    agency,   83. 

consciousness  establishes,   85. 

proof  from  Bible,  86. 

the   power  to  choose,   85. 
Giving,  systematic.  237. 
<j!od,  existence  of,  9. 

adaptation    of    the    sacred    Scrip- 
tures  to   manlclnd,   19. 

and  man,  7. 

a  posteriori   argument,   3,    12. 

Christians'   belief  In,   16. 

Cicero's  argument,  14. 

definition  of  the  term,  9. 

exact  fulfillment  of  prophecies,  18. 

governs  all  things,  198. 


harmony  of   attributes,   313. 

idea  of  int«itive,  10. 

known  by  footprints,   14. 

man  cannot   understand,   202. 

man's  idea  of,  expressed,   11. 

miracles,   18. 

names  of,  9. 

natural  laws  imply  existence  of, 
17. 

Scripture   argument,   18. 

term  plural,  68. 

unity  of,  63. 

unity  of  the  Holy  Scriptures — 
preservation  of  the  Scriptures, 
19. 

universal    belief    in,    9. 
IIADES    (hell),   321. 

belief  in  future  rewards  and  pun- 
ishments not  peculiar  to  Chris- 
tianity,  321. 

Gehenna,    meaning   of,    323. 

Hades — Sheol — meaning   of,    321. 

place  of  future  punishment,  321. 

Scripture  proofs  of  future  endless 
punishment,   324. 
Heathen,  salvation  of,  62. 
Heaven,   a  place,   306. 

a  state,  308. 

location  of,  unknown  to  men,  310. 

recognition   in,   311. 
Holy  Ghost  (see  also  Holy  Spirit),  per- 
sonality and  deity  of,  49. 

associated  with  Father  and  Son, 
54. 

deity  of,  52,  53,  55. 

doctrine  concerning  settled  at 
Constantinople,  A.  D.  381.  49. 

identical    with    (iod,    51. 

personality  of,  50. 

Scripture  proof  of,  51,  52,  55. 
Holy  Spirit,  influence  and  oflice  of,  57. 

administration    of,    58. 

aid  to  church,  59. 

and   the   Word,    60. 

assurance,  the  work  of,  181. 

deity  of,  66. 

emblems  of,  62. 

given   in   answer   to   prayer,   61. 

Holy  Scriptures  inspired  by,  57. 

majesty   of,    55. 

work  of,  for  heathen  and  infants. 
62. 
Husbands  and  wives,  360. 

but  one  ground  for  separation  of, 
362. 

husband  the  head  of  the  family, 
363. 

permanent   union   of,   362. 

relation   of,   360. 

unusual    affection    required,   302. 
Hypostatic    union,    terms   defined,    44. 

a  display  of  the  justice,  wisdom, 
and   love  of  God,  47. 

a  mystery  but  necessary,  46. 

Dr.   Parkhurst's  view  of.  45. 

two  natures  in  one  person,  45. 

I.NTERMEI>IATE    STATE,    278. 

Christ  and,  287. 
conscious  existence  In,  282. 
of   the   heathen,    280. 
intermediate  place  and  state,  285. 
purgatorial      state      uDScriptural, 
281. 


INDEX 


379 


second    probation    not    sustained. 
278. 
Judgment,  future  general,  299,  312. 

end  of  the  world,  304. 

events   connected   with,  302. 

fact  of.  299. 

final  results  of,  303. 

in   the   future,   301. 

necessity    and    reasonableness    of. 
299. 

separation  at  time  of,  312. 

time  of  the,  300. 
Justification,  importance  of,  162. 

atonement    the    only    grounds    of, 
163. 

a  worlf  done  for  us,  168. 

by  faith  alone,  165. 

doctrine  of  defined,    162. 

forgiveness  of  sins  implied,  164. 

instantaneous,   168. 

relation    of    faith    and    works    to. 
168. 

works  not  a  condition,   166. 
Law,  obligation  to  obey,  eternal,  319. 
Life,    Huxley's    and    Tyndall's    conces- 
sions, 17. 

how   account   for,    13. 
Lord's  Supper,  262. 

a  permanent  institution,  263. 

commemorative,  262. 

first   observance   of,   264. 

helpful  as  a  means  of  grace,  267. 

Importance  of,  262. 

institution  of,   262. 

nature  of,  265. 

proof  of  Christianity,  264. 

takes  place  of  the  Passover,  263. 

time   for   observing   it   not   given, 
267. 
Love  to  God,  205. 

accompanied   by   filial   fear,   208. 

a  fruit  of  the  Spirit,  207. 

a  sentiment,  206. 

constancy  of,  208. 

Implies  a  knowledge  of  God,  206. 

Importance  of,  209. 

must  be  supreme,  207. 

prompts  to  obedience,  207. 

the    strongest    force    In    Christian 
character,  210. 
Love  to  our  neighbor,  210. 
Man,  creation  of,  71. 

constitutionally  religious,  10. 

depravity    of,    universal,    78. 

effect  of  the  fall,  77. 

fall  of,  74. 

free  moral  agency  of,  83. 

future  destiny  of,  88. 

moral  agency  of,  75. 

Mosaic  account  of,  72. 

not   a   development   from  a   lower 
order,  72. 

origin  of  sin  In.  a  mystery,  74. 

original  state  of,  72. 

power  to  choose  set  forth   In  the 
Scriptures,  86. 

probation  of,  74. 
Marriage,  instituted  by  God,  360,  363. 

implies   affection,    362. 

nature  of,  360. 

promotes  chastity,   363. 

society  benefited,  360. 
Matter,  not  eternal,  13. 


memory  not  a  quality  of,  93. 
Ministry,  divine  origin  of,  337. 

characteristics    of,    343. 

different  offices  but  one  order  in, 
340. 

importance  and  necessity  of,  .■{47. 

necessity  and  perpetuity  of,  337. 

observations    of    devout    meu    on, 
350. 

ordination  to,  341. 

pastoral  work   in.  346. 

support  of,  re(iuired,  23<i. 

work  of,  not  all  in  pulpit,  346. 

work  of,  should  be  prudently  per- 
formed,  347. 

work    of,    solemn    and    important. 
342. 
Miracles,    120. 

New   Testament,  divine,  117. 
Obey,  in  marriage  ceremony,  364. 
Offerings,   required  of  Jews,  235. 
Old  Testament,  genuine,   116. 
Parents  and  children,  365. 

difficulties  of,  367. 

duty  of  children,  368. 

education  of  children,  366. 

love,  reverence,   and  obedience  re- 
quired   of    children,    368. 

making  provision  for,  367. 

parental  government,  367. 

parental  love,  365. 

parental   protection,   365. 

relation  of,  365. 

religious  training  of.  366. 
Pastoral  visit,  nature  of.  349. 
Pastoral  work,  connected  with  preach- 
ing of   Word,   346. 

should  be  systematized,  348. 
Polygamy,  361. 
Prayer,  definition  of,  212. 

acceptable  if  offered  la  the  name 
of  Christ,  212. 

a  condition,  213. 

answers  to,  assured,  220. 

a   reasonable  service,   212. 

different  kinds  of — family,  secret, 
public,  ejaculatory,  217. 

duty  of,  213. 

encouragement    to,    216. 

humility    in,    215. 

in  submission  to  God's  will,  216. 

must  be  in  faith,  215. 

nature  of,  acceptable,  214. 

preserves    a     knowledge    of    God, 
213. 
Prophecy,  122. 
Providence,  doctrine  defined,  197. 

comforts  from  a  belief  In  202. 

found  In  little  things,  201. 

general   and  particular,   197. 

mysterious,    198,   200. 

Scripture  proof  of,  198,  203. 
Public  worship,  229. 

benefits  of.  232. 

devotion  of  the  heart  essential  to, 
230. 

duty  of  Christians  to  attend.  233. 

essential   characteristics  of,  229. 

implied  by  the  Great  Commission, 
232. 

manner  of  conducting,  233. 

obligation    of    founded    upon    pre- 
cept and  example,  229. 


380 


INDEX 


proper  objects  of,  220. 
scriptural  authority   for,  231. 
what  is  included  in,  231. 
Purgatory  unscriptural,  281. 
Reuenekation,   definition   of,    170. 
a   passive   work,    172. 
change  in  the  moral  nature,  170. 
complete  and  perfect,  173. 
fruits  of,  175. 
instantaneous,    173. 
what  it  implies,  170. 
wrought  by  the  Holy  Spirit,  172. 
Iteligion,  experimental  taught,   180. 
Kcpentance,    doctrine    defined,    149. 
a  godly  sorrow  for  sin,   160. 
blessings  resulting  from,   155. 
evangelical  includes  contrition  and 

reformation,   150. 
Includes    prayer,     confession,    and 

faith,  154. 
necessary,   154. 
proper  consideration,  152. 
reasonable,  151. 
reflection  on  the  goodness  of  God, 

151. 
steps  leading  to,  151. 
true,  leads  to  reformation,  153. 
Resurrection  of  the  dead,  280,  289. 
a  matter  of  revelation,  289. 
analogies  to.  in  nature,  289. 
from  the  New  Testament,  291. 
identity — same  body,  295. 
not   unreasonable,   289. 
proofs    from    the    Old    Testament, 

290. 
resurrection  body  spiritual,  295. 
time  of,  not  revealed,  297. 
universal,  297. 
Revelation  from  Ood  necessary,  113. 
given  to   man  through  man,   113. 
possibility  of,  112. 
probability  of,  115. 
true  value   of  reason   unaided   by, 

114. 
Righteous,  future  state  of,  306. 
a  matter  of  revelation.  306. 
associations   of,    perfect,    308. 
employment   of,    delightful,   309. 
happiness  of,  endless,  309. 
perfect  happiness  of,  308. 
pleasures    of,    endless    in    variety, 

310. 
Scripture  proof  as  to,  307. 
Sabbath,  Christian,  268. 

coexistent  with   man,  269. 
desecration    of,    hurtful,    276. 
divine   authority   for   change   from 

seventh     to     first     day     of     the 

week,  271. 
Importance  of,  276. 
observance  of,  a  moral  obligation, 

268 
testimony  of  the  Christian  fathers 

as  to,  274. 
Sacraments,  two,  248. 
as  seals,   248. 

duty  of  Christians  as  to,  2.50. 
Sanctlflcation,  Importance  of,  186. 
a  distinct  work,  186. 
a   higher   state  of  Christian   expe- 
rience, 189. 
beginning  of,  189. 
clearly   taught    In   the    Scriptures, 

189. 


different  opinions  of,  186. 

Dr.  McCabes  definition  of.   188. 

Dr.  Topes  definition  of,  187. 

Dr.  Ralston's  view,  190. 

entire,  subsequent  to  regeneration, 
187. 

evident  to  the  consciousness,  188. 

full    consecration    precedes    entire, 
191. 

holiness   required,   192. 

not  a  growth,  193. 

not  possible  to  unregenerate,   191. 

Otterbein's  definition  of,   188. 

scriptural  proof  of,  entire,  194. 
Scriptures,  The,  credibility  of,   119. 

a   better   knowledge  of,   necessary, 
223. 

complete  harmony   of,   223. 

definition  of  the  term,  222. 

in   harmony  wilh  reason  and   phi- 
losophy,   223. 

most    important    of    all    writings, 
222. 

pleasant  service,   227. 

private     reading,     importance    of, 
224. 

reading  and  studying  of,  222. 

reading    in    the    public    assembly, 
225. 

reading  of  in  the  family,  225. 

should  be  studied  with  great  care, 
222. 

unity  of,  18. 
Sin,  defined,  75. 

an   indescribable  evil,  313. 

an  infinite  evil,  319. 
Soul,  immortality  of,  90. 

aspirations  of  the.  306. 

belief  of  all  nations  in,  90. 

conscious  identity,  94. 

desire,  95. 

importance  of,  to  mankind.  09. 

Individual  consciousness,  91. 

intelligence,  93. 

memory,  92. 

mental    phenomena,    proof    of    im- 
mortality of,  92. 

Scripture  proof  of,  96. 

volition,  92. 
Sovereignty  of  God,  85. 
Theolooy,  a  science,  basis  of  all  true 
science,  1. 

Dr.  Henderson's  analysis  of,  6. 

Dr.  Pope's  summary  of,  5. 

natural,  3. 

origin  and  meaning  of  the  term,  2. 

pastoral,   5. 

polemic,  4. 

positive,   4. 

scholastic,  4. 

systematic,  5. 
Tithing,  ordained  of  God,  234. 
Transubstantlatlon,    265. 
Trinity,  63. 

creation    ascribed    to    each    person 
In  the,  69. 

Dr.  A.  A.  Hodge  on  the,  66. 

Dr.    Mlley    on    personality    of    the 
Son  in,  66. 

Dr.  Pope's  view  of  relation  of  eter- 
nal  sonshlp   to,   65. 

in  unity  a  mystery,  67. 

in   unity  defined,   63. 

mode  of  existence  Inexplicable,  63. 


INDEX 


o6i 


recognized  in  baptism,  in  the  apos- 
tolic benedictiou,  ;>4,  OS). 

the  term  God  (Elohim,  Gen.  1:  1> 
plural — I'arkliurst,  Clarke,  Sim- 
eon ben  Joaclii,  OS. 

views  of    Unitarians  and   Trinita- 
rians as  to,  63. 
Wicked,  future  state  of,  312. 

banished  from  God,  remorse  of, 
318. 

conscious  of  being  lost,  318. 

future  state  of,  contingent  upon 
free  moral  agency,  312. 

judged  in  harmony  with  the  di- 
vine attributes,  313. 

nature  of  future  puaishmeat  of, 
318. 


obligation  to  obey  the  law  eternal, 
319. 

punishment  endless.  313. 

Scripture  statements  as  to,  314. 
Will,    The,    free    but    not    Independent, 
84. 

the,  the  entire  soul,  84. 
Witness  of  the  Spirit  the  same  as  as- 
surance, 180. 

danger    of    being    deceived    as    to, 
184. 

doctrine  of,   precious,   184. 

experiences  as  to,  differ,  180. 

Scripture  proofs,  183. 

the  Christian's  own  spirit   a   wit- 
ness as  to,  18'w. 


i 


